Living Securely in the Land

There is a very interesting commentary of the Torah Temima, regarding a Midrash on Parshat Be’Chukotai.

When the Torah says that, “You will live securely in the land,” the Midrash adds that you can only live securely in the Land of Israel, and not outside of Israel.

The Torah Temima explains this Midrash by saying that this statement holds true even for those who fulfill the will of G-d in the Diaspora. This is because only Israel is the place of holiness and the receiving of the Shechina, the Divine Presence. And this can only be felt while living in the land of Israel.

This is like the Shushan flower (lily), that it will flourish if it is planted in fertile soil, and it cannot grow if uprooted from the ground.

This is derived from the additional word, בארצכם, “in your land.” The Torah could have said that if the commandments were observed, we would live securely. The word, בארצכם, teaches that this feeling of security can only be felt in Israel, and not outside of it.

The place where we feel Hashem nearest to us, is the place where we have the most protection and security. This cannot be substituted, no matter how “frume” a particular neighborhood or community might be outside the land. Our beloved land cannot be transplanted. The Kedusha and Shechina rest in Israel, and this is the only place where all Jews belong.

Judaism and Discipline

The Keli Yakar connects the consistent study of Torah, to the blessings enumerated at the beginning of Parshat Bechukotai.

He quotes Rashi’s explanation to the words, אם בחוקותי תלכו, “If you walk in my statutes.” The way to do such “walking,” is to be diligent in Torah study. This is what will bring peace and no wars. Such peace will allow people to engage in their studies without interference.

The main point is not only to study, but to do it with consistency. We will be asked after we leave this world if we set up definite times for Torah. This is meant to become a habit, rather than something done occasionally.

We are to develop consistency, good habits, and discipline. A famous quote of Rav Yisrael Salanter was, “The loudest sound in the world, is the sound of bad habits breaking.”

In essence, what makes an individual an observant Jew, is discipline. He learns that there is a time and place for everything. When one has the discipline to partake of what is permitted to him at the right time and place, it becomes holiness.

When one meticulously follows the dictates of the Torah, he is learning discipline. He must wake up early enough to recite the Shema on time. And he knows that he must start the day by giving thanks and praising G-d.

Today’s world does not emphasize discipline. It is focused too much on “feeling good,” and expecting instant gratification. When things come too easy, they are not appreciated. When one knows that he has had the will power and self control to follow Jewish Law, there is much greater appreciation for the pleasures of this world.

We must begin with setting up regular time periods for the study of Torah. This will lead to acquiring good habits and discipline. Our Parsha tells us that achieving this will bring peace in the land, and we will live without fear. Sounds like a pretty worthwhile endeavor, doesn’t it?

The Benefits of Loving G-d

The Messilat Yesharim speaks of the benefits that come to an individual who develops a strong love for G-d.

This comes about when one has done serious spiritual work in developing such a connection. He comes to a complete recognition of G-d’s greatness, kindness, and perfection. With this recognition, it develops into a deep love for the Creator.

King David was an example of one who felt this love, as expressed in the Book of Psalms. It was clear that he felt that during those special moments when he felt this bond with G-d, there was no other experience in this world that compared. The bliss that he felt at that time, was incredible.

An awareness that this is one of the benefits of love of G-d, should make us strive towards it more and more. Wouldn’t we all want to have that great feeling of spiritual bliss?

The one who loves Hashem with all his heart, is not affected by anything that goes on in the world. There is an unwavering belief that everything that G-d does, is for the good. Despite the difficulties that a person may have to deal with, somehow he knows, that it is for his ultimate good.

In short, loving G-d is the best coping mechanism in the world. It explains how we survived as a people. Despite our long and painful exile, we never let go of this bond of love with Hashem. And we have been rewarded with a return to Israel and the revival of our people. This love will certainly be the vehicle that will allow us once again to celebrate, as we defeat our enemies.

The Cana’anite’s Slave’s Love for Israel

The Torah speaks of the Canaanite Slave, who was a member of many Jewish homes. Unlike the Ger Toshav, known as the “resident stranger,” who observed only seven laws, the עבד כנעני observed the same amount of Mitzvot as a Jewish woman.

Despite the fact that he has undergone circumcision and immersion in a Mikva, he remains in his “slave” status for his entire life, unless he is freed.

Generally, freedom comes because of being mistreated by his master. If he knocks out his eye or tooth, he is freed and becomes a full fledged Jew, just like a גר צדק, a righteous convert. He must now observe all of the Mitzvot of the Torah.

It is interesting to note that the Canaanite Slave has a desire to observe the Mitzvot of the Torah. If he is deprived by his master, he also gains his freedom.

An example of Mitzva deprivation would be taking the slave out of Israel to Chutz L’aretz, to a foreign land. The slave can claim that his Mitzva observance demands that he stays in the Holy Land. He cannot bear living outside the land. His claim would be examined, and if he is believed, he becomes a free man.

It is so interesting that a burning love for Israel can be found even in a Canaanite slave. It has always puzzled me how some Jews feel such a strong attachment to the land, while others do not. This is even true in religious circles, where many observant Jews are content to live in their Jewish ghettos, outside the land. And there are many non-observant Jews who feel such a strong connection to the land.

Rav Kook once said that anyone who does not have this deep attachment, has only a superficial understanding of Judaism. One rabbi said that we must say a prayer every day for being given the gift of the Land of Israel. If slaves could appreciate this gift, so must every Jew everywhere.

Cast Your Load Upon Hashem

When the Torah discusses the laws of Shmitta, the sabbatical year, there is an answer to the obvious question. If we are forbidden to work the land in the seventh year, what will we have to eat?

The Torah replies that Hashem will give His blessing to the land, and there will be so much abundance in the sixth year, that there will be enough food in the seventh year, that there will be no need to plant crops and work the land.

Many commentators see the question, “What will we eat,” as a lack of faith. For those who feel such a strong bond with G-d, where they live by the verse, השלך של ה׳ יהבך, “Cast your load upon G-d,” they would never ask such a question.

Nevertheless, the Torah understood the concerns of those hearing these laws for the first time. It promises that if these laws are observed, Hashem will command that His blessing be on the land for great abundance.

We are living in a time where we must elevate our level of trust in G-d. He is clearly running the show, and is with His people Israel. We must not take for granted the open miracles we are witnessing. The rocket barrage from Iran, that did not injure any Jews, and the helicopter crash of the “butcher of Baghdad,” are two of the recent incredible miracles.

If we come to the obvious conclusion that we have no one to rely on but G-d, we will have far greater peace of mind. He is watching over us and the enemy that gloats and forgets about the G-d of Israel, is learning fast, the mistake they are making.

Pharoah, Goliath,Nevuchadnezzar, Sancheiruv, Titus, Haman, and many others were taught that they could not defeat the Jewish people and their G-d. In our time, it is Hamas and its evil leaders that are about to fall. I believe that great victory and celebration is very near. It will come even faster if we only throw our “load” at G-d and put our trust in Him.

Honesty in Business

We must never minimize that our conduct in business matters, is a very high level of Divine service. It is a way of sanctifying the Name of G-d.

The Ba’al Shem Tov explained this to his students, with a logical argument. He said that if scholars pore over the teachings of Bava Metzia, that deals with absolute integrity, and this serious study is very important to Hashem, because he is engaging in the Holy Torah; how much greater must this be, if one turns the teachings into practice.

If one is careful about not overcharging, if he never takes interest, if his weights and measures are accurate, and his word is his word, this is serving G-d in practice.

We must realize that just as such practices sanctify G-d’s Name, dishonesty and cheating in business, desecrates His Name. The Talmud states this clearly as especially grievous, when someone tries to pass himself off as a righteous, religious Jew.

This is extremely important to put the Torah’s teachings into practice. Torah study has little value if it’s not put into practice. This is definitely a message requiring more emphasis. For this is the real way that we act in a way that is pleasing to G-d. We must fulfill the verse, “You are My people Israel. Through you, I will be glorified.”

Taking Interest

The Torah gives a very firm warning in connection with the taking of interest from a fellow Jew. The word, נשך, that literally means, “to take a bite,” is a reference to interest taking.

The Torah encourages people to give loans to those who are in need. But it must be done without adding interest. The Talmud devotes a great deal of time devising methods to be certain that the lender have a mechanism that will allow the lender to be paid back.

The term used in the Talmud is that we must not “lock the door before lenders.” The realization was that in order for society to function efficiently, there must be encouragement for those who are in a strong financial position, to give a boost to those having a difficult time. But if these loans would not be paid back, that would prevent people from lending.

In Pirkei Avot, there is a description of a good trait in a person. He is one who looks to the future and takes into account what might be the result of such actions. The opposite negative trait, refers to one who borrows and does not pay back his loan. He should not have taken the loan in the first place, if he did not know how he could pay it back.

Nevertheless, the Torah warns how a loan taken with interest, can really take a “bite” out of person. He may never manage to get out of debt, because of the interest.

It is also written that in Heaven, there is very little patience for one who takes interest. There is usually an angel that tries to defend us for our transgressions in the Heavenly court. There will be no angels available who are willing to defend the one who takes interest. We must be very careful with this commandment.

Overcharging

There is a Pasuk in Parshat Behar that commands us, לא תונו, which means that we must not aggrieve our fellow Jew. In this instance, it is referring to money matters.

This commandment warns us not to cheat people by overcharging movable items. There is a built in limit as to the profit one is allowed to make.

Generally, there are numerous products that have an established rate that the public is charged. A Jew is not allowed to make a profit of more than one sixth of this rate. The term for one sixth is “Shtut.” This is meant to prevent taking advantage of the consumer.

This is not the case when discussing real estate deals. The principle is, אין אונאה בקרקעות, that there is no such thing as overcharging when it comes to land.

This makes a lot of sense, as there are many times that a particular property is exceptionally valuable to a specific individual. There could be sentimental value involved, or perhaps that person already owes adjacent properties, so that paying above the market value, is worthwhile to him.

It is interesting how the Torah itself has regulations protecting the consumer. We are never allowed to take advantage of other people in any way. There are always temptations when it comes to money matters. This is why the Torah sets the standards as to the proper way to conduct ourselves in all aspects of life.

Israel and Mount Sinai

Parshat Behar begins with a discussion of the laws of Shmitta, the obligation to leave the land fallow once every seven years. We also learn f the Yovel, the jubilee year, at the end of forty nine years. These laws are preceded with an opening statement that they were given on Mount Sinai.

Many are aware of Rashi’s famous question as to why Shmitta is mentioned in conjunction with Mount Sinai. His answer was simple. Just as the laws of Shmitta were given on Mount Sinai, the same applies to all laws of the Torah.

The Keli Yakar gives an original answer as to the connection between Mount Sinai and Shmitta. What the two have in common are the numbers “seven” and “forty-nine.

At the end of seven weeks, or forty-nine days, the Torah was given. Regarding Shmitta, we were to count seven weeks and forty-nine days, until we reached the יובל, the jubilee year.

The point of the Keli Yakar was that we have the potential to bring the holiness that existed on Mount Sinai, to Eretz Yisrael, simply by carefully observing the laws of Shmitta and Yovel.

The result was that Eretz Yisrael was different from all other lands. This is why there is a statement of the Rabbis that says that “the air of Eretz Yisrael makes one wise.” And, “there is no Torah like the Torah of Eretz Yisrael.”

It is understandable why Israel is described as the “holy land.” There is no other place like Israel on earth. Many are able to feel this on their first visit. I have heard of many who broke down crying when they first walked the streets of Jerusalem and didn’t understand why.

We must never take this beautiful land for granted. As Jews, we have no other land to call home.

More Temple Details

The main building of the Temple was known as the “Heichal.” In the Mishkan in the desert, it was known as the “Ohel Moed,” or Tent of meeting.

Only Kohanim were allowed to enter, as it contained many holy vessels. The “Incense Altar” was in this building or tent, as was the Menora, the Shulchan, and the Aron Kodesh, that was in the Holy of Holies.

The pilgrimage to the Temple three times a year, was a highly uplifting experience. People came in a weakened state, but left inspired and elevated. They were able to feel a special closeness to Hashem.

One of the highlights of their Temple visit, was the witnessing of the miracle of the Shulchan, from up close. The Kohanim would carry the Shulchan that contained the twelve loaves of the לחם הפנים or “Showbread.” They brought it to the entrance of the Heichal, for non-Kohanim to see and smell. The bread remained piping hot and fresh for a full week after it was baked! They were instructed to look and not touch this special table.

Stories like this are meant to inspire and make us realize the great loss we have, in not having a Temple in operation. The great rabbis of each generation realized this, and many would weep daily for our inability to serve G-d as we should. We must all pray more fervently that we be able to witness the rebuilding of the Beit Hamikdash in our lifetimes.

Temple Details

When one studies the details of the Temple service, he realizes how meticulous the Kohanim were in following every detail to the letter.

Many are not aware that the Temple grounds were equivalent to the camps of the desert known as מחנה שכינה, the camp of the Divine Presence, and מחנה לויה, the camp of the Levites.

There was a gate that divided these two camps known as שער ניקנור, the Gate of Nikanor. This was at the top of the famous “fifteen steps,” that we refer to as שיר המעלות, “the song of the steps.

This was also the border between the Tribe of Benjamin, and the Tribe of Yehuda. The area of Benjamin was the holier area that contained the altar and Temple vessels, such as the Menorah and Holy Ark.

The third camp in the desert was known as מחנה ישראל, the Camp of Israel. Its equivalent was the area within the walls surrounding the city of Jerusalem. There were laws that involved fulfilling them within the walls of Jerusalem, such as eating Ma’aser Sheini or the Korban Pesach.

The Torah does not permit a Kohein to serve or even enter the Machane Shechina, under penalty of Karet. The Talmud speaks of a case where other Kohanim discovered that one of their colleagues had served in the forbidden state. They beat him with sticks.

We learn that if one had come in contact with the dead, he was allowed in the Levite Camp. The proof of this was learned from Moshe Rabbeinu, who was a Levi, and he took it upon himself to carry the remains of Yosef with him, out of Egypt.

We can see how the location was very significant. There were so many rules in connection with location alone. This does not even touch upon all of the details related to the various sacrifices. Managing the Temple according to the Torah, was a huge task carried out by the Kohanim and Leviim. Very impressive!

Tevul Yom

The Torah speaks of a unique situation of purification from impurity. This individual is known as טבול יום, which is referring to someone who has a one day impurity.

He gets this name as it literally means that he has immersed in a Mikva that day. He is in limbo until the evening, and as soon as three stars come out, he is now pure.

This “Tevul Yom” status could apply to any Jew. It applies to one who touched an animal that died of no ritual slaughtering, or a botched ritual slaughtering. This animal is “Neveila.” This one day impurity also applies to one who touched a dead reptile, known as “Sheretz.” And it applies to any man who had an emission of his seed. In all these cases, the Mikva could be visited during the day, and the complete purity kicks in at nightfall.

There is a reference to this in the very first Mishna in the Talmud. It speaks of the earliest time when one is allowed to recite the evening Shema. One answer applied to the Kohanim that wanted to eat the sanctified food, known as “Teruma.” These particular Kohanim had the status of טבול יום, and they could not eat this food until darkness. They were aware of that first moment that constituted “night.”

If one saw a Kohein eating Teruma, it was late enough to recite the evening Shema (and Sefirat Haomer). The recitation of the Shema reflected a new acceptance of the “yoke of Heaven.” This is always a good thing to do after coming into contact with any impurity. Reconnecting with Hashem is the recommended course of action.

Kohein Distances From Death

Parshat Emor begins with the various laws related to the Kohanim. The first law prohibits them from coming into contact with the dead.

Kohanim are not allowed to enter cemeteries or be under the same roof with a corpse. In Israel, the hospitals give warnings if there is someone deceased in the building. There is a sign that says that entrance to the building is forbidden to Kohanim.

The Keli Yakar explains why there is such great impurity in connection with the dead. We must be aware that a living person possesses a holy Neshama that comes from the כסא הכבוד, the throne of glory. This soul is what gives man the potential of achieving a level of spirituality close to that of an angel.

Death comes about when this precious, holy soul, leaves the body. This is why the lifeless body is considered אבי אבות הטומאה, the highest level of defilement.

The Kohanim were chosen to be the spiritual leaders of the Jewish people. Every day when they bless the nation, the Shechina, Divine Presence, passes through their outstretched arms. They are to maintain this level of sanctity at all times.

Therefore, special rules were given to them. They needed to be careful to marry women who were worthy to carry Kohein offspring. For all of these reasons, Kohanim had to distance themselves from the sadness and impurity of death. The only exceptions, were their seven close relatives, where mourning could not be avoided.

There were also laws connected to the respect that was to be given to a Kohein. Even today, we give the Kohein the first Aliya to the Torah, and ask them to lead the “Benching.” In Temple times, they were the only ones allowed to eat certain sanctified foods, such as Teruma, and certain sacrifices. They were also given the task of diagnosing the leper. They had a very important role in Jewish life. It is understandable why they needed to distance themselves from death. They needed to help people “choose life,” and the path of purity and sanctification.

Surrendering to G-d

There is a Midrash at the end of Parshat Kedoshim, that teaches an important lesson regarding our approach to Judaism.

It is a quote from the great Tanna, Rav Elazar Ben Azariah. He said that a person should not say that he detests the flesh of the swine. But he should say that he would love to eat the flesh of the swine, but he cannot, because it is a decree of the King.

This teaches a very foundational principle in Judaism. We get much more credit for fulfilling those Mitzvot that we do not understand, we might disagree with, or make no sense to us, than those that we like or do make sense to us.

When we approach Judaism in this way, we are demonstrating הכנעה, or surrendering, to the laws made by G-d. We accept that as mere mortals, there are things way beyond our comprehension. We are also accepting that because all of this comes from Hashem, we are not able to question.

We are asked to have “blind faith” and have absolute trust in Him.

It is a reminder that the world is His, and everything comes from Him. The least we can do is to abide by the holy teachings of the Torah and the Rabbis. This is the way that we become close to Him, and feel His protection.

It is a two-way street. If we want closeness and Divine protection, we must do our part as well. We accept everything as the “decree of the King.” For this, we will receive great reward.

Appreciating Israel

My reaction to the horrible events of October the seventh, was somewhat strange.

My initial response was a feeling of being collectively violated as a people. I was in a state of shock and disbelief that something like this could happen in 2023. I also felt an immediate sense of hopelessness, as though we were still so vulnerable as a people.

After collecting my thoughts, I realized that this was not the case. I momentarily forgot that things are much different than they were in 1945. Today we have a Jewish homeland, and we have a Jewish army. We can now respond to attempts by our enemies to humiliate us.

This was so comforting to realize that we are living in a time of prophecy. I remembered the words of the Prophet Yechezkel, describing the return of Israel to its land. “You will dwell in the land that I gave to your forefathers; you will be a people to Me, and I will be a G-d to you. You will no longer suffer the shame of hunger among the nations.”

The Jewish people have come home to Israel. There are now nearly 7.25 million Jews living in Israel. We are so blessed to have a land that we can call, “home.” We are living in incredible times.

Yom Ha’atzmaut is the one day of the year that we recognize and show appreciation for the gift of Eretz Yisrael. We must never take it for granted and give thanks by reciting Hallel as a sign of giving thanks.

The tragedy of October the seventh, is beyond comprehension. But having our own land and army, was a comfort that our suffering ancestors, were never able to enjoy. Chag Ha’atzmaut Sameach!

Caring For Our Fellow Jew

Rav Meir Kahane often quoted the Pasuk, “Thou shall not stand by your brother’s blood.” He taught the importance of feeling the pain of every Jew. It did not matter where that Jew lived. The Jewish people are a family nation, and we are one people.

The Talmud and the Midrash give three examples where this verse is applicable. The first is the case of “Rodef,” where we might see one chasing his friend with the intention of killing him. “Not standing by our brother’s blood,” obligates us to try to stop the crime from taking place.

The second applicable case is where we see another Jew in danger, where we must get involved. The Talmud gives examples of someone drowning, or being attacked by wild animals or robbers. We are obligated to help.

The third case is where you know testimony that could help another Jew. You must testify and not stand idly by. We must care for one another.

Douglas Murray, the non-Jewish British journalist, who has proven to be a real friend of Israel, since October the seventh, made the following observation. He said that the Muslims do not have a sense of caring for other Muslims. If they did, they would have taken in the Gazans. Each Muslim country only cares about itself.

The Jewish people are truly unique and we stand together. We are taught to get involved and care about every Jew, wherever he lives. Am Yisrael Chai!

“He’s Watching”

There is a story told of the Chafetz Chaim, that he was traveling by horse and buggy. His driver did not realize that his passenger was a great and holy rabbi.

Along the way, the driver saw some deliciously looking fruit that he decided to take without permission. He told the Chafetz Chaim to give a shout if anyone was watching him commit his crime. After a minute, the Chafetz Chaim cried out, “He’s watching.”

The startled driver looked around and didn’t see anyone in the area. The great sage explained that it was Hashem who was watching and he cannot get away with his crime.

There are many laws in the Torah, such as putting a stumbling block before a blind person, cursing the deaf, or standing by our brother’s blood, and pretending we didn’t notice. The Torah tells us ויראת מאלוקיך, that “You should fear your G-d.” We must never forget that He’s watching and sees everything. He knows our true intentions and acts accordingly.

This is why Rav Yochanan Ben Zakai told his students on his death bed, that their fear of G-d should be as great as their fear of man. We must never forget for a moment that “He’s watching!”

Accepting Rebuke

The Keli Yakar comments on the commandment not to hate your brother in your heart. This is followed by the command to rebuke the person that you feel justified to dislike.

This is a kind of remedy to eliminate those negative feelings that one might have towards another person. The Rabbis point out that one is justified to have such feelings if the other person caused him monetary loss, physical pain, or shamed him. Despite this bad behavior, one can overcome feelings of animosity if he rebukes the other person.

There are certain people who are incapable of receiving rebuke. They include the fools, the scoffers, and evil people. Their personality flaws do not allow them to hear the words that might bring about change. Nevertheless, the point of the Keli Yakar is that one who cannot bring himself to rebuke, is guilty of שנאת חינם, causeless hatred.

The rebuking is designed to remove “hatred in our hearts,” as we learn to get things off of our chest and move on. If we can’t let the other side know what they have done wrong, we might also be guilty of לא תטור, which forbids us from holding a grudge.

Admittedly, loving every Jew, can be one of the most challenging Mitzvot. We must meet the challenge, and learn how to forgive. Even if someone harms us and does not ask for forgiveness, we should still pray that he will bring himself to doing Teshuva, repentance.

Truly religious people would not curse their adversaries and wish that evil would come to them. We must love every Jew and sincerely hope that they will change their evil ways. This is quite challenging to get to such a point in our faith, but this is clearly what will be pleasing in the eyes of G-d.

Ethical Teachings of Parshat Kedoshim

Parshat Kedoshim is known as teaching very foundational laws regarding being ethical. They indicate how high the bar is set for a Jew to have the highest standard in terms of honesty, integrity, and good character.

We are taught that honoring parents, has its limits. We must always be respectful of our parents. But we do not need to obey, if they tell us to violate Torah laws such as Shabbat.

We are commanded not lie or steal. We must stay away from any type of falsehood. This could lead to a false oath, that would be a desecration of the Name of G-d.

We are instructed that we must love every Jew. We must not hate another Jew in our heart. We must care enough to rebuke our friend, if he is going on the wrong path. And we certainly should not gossip and speak Lashon Hara, against another Jew.

There are times when we must get involved and not stand idly by, if another Jew is in trouble, and needs our help. We cannot pretend that we do not see, for Hashem knows the truth.

We must not place a stumbling block before a blind man, which includes giving bad advice. We must not take revenge or hold a grudge against another Jew.

And finally, we must be certain that our courts and judges are fair. There must be true justice with no favoritism for either the poor and their difficult plight, or the rich and their influence.

All of these topics are brought up in Parshat Kedoshim. If one studied these teachings as he should, he will become a kinder person with very excellent ethical character.

Voting on Kiddush Hashem

We learn from the words, וחי בהם, that we shall live by the laws, that if we are in life and death situations, we are permitted to violate the law, and survive.

The idea is that we are to live by the law, and not die by the law. This is also the source for Pikuach Nefesh overriding Shabbat. Specifically, when one is ill, and needs urgent care on Shabbat, we do not hesitate even if we violate Shabbat laws.

It is interesting to note that all laws were originally included in this dictum of “living by the law.” The Talmud in Masechet Sanhedrin wrote that this changed after a vote was taken in the upper chambers of the house of Natza, in the city of Lod.

It was decided at that meeting that there would be three exceptions to the rule of “living by the law,” in cases of murder, idol worship, or immorality. If a non-Jew threatened a Jew with death, if he would not violate one of these laws, he must give his life, rather than transgress the law.

Many are not aware that this was decided upon by way of a vote. It proves the concept that when the earthly court decrees, the Heavenly court confirms.

Those holy rabbis in Lod felt that they must not permit a desecration of the Name of G-d in these circumstances. The Rambam explained that the rule applied to lesser transgressions, if ten people would be present.

It is our absolute duty, to sanctify the Name of G-d, and bring Hashem great honor. It is written, “You are My people Israel. Through you, I will be glorified.” We do this by living in a manner that will make Hashem proud of us. We must become, walking Kiddush Hashem’s.