Clearly the Torah requires that all our actions be performed in a manner in accordance with halacha. Unfortunately, today we hear media reports about so-called frum Jews who, while being scrupulous in their observance of mitzvos bein adam l'Makom (between man and God), are accused - and at times convicted - of crimes that show total disregard for Torah principles in their dealings with their fellow man. It is as though they have split personalities and are two different people when it comes to religious observance.

These points are further elucidated in the writings of Rav Dr. Yosef Breuer. In his essay with the above title that originally appeared in Volume XI 1949/50 of the KAJ publication Mitteilungen and is reprinted in the book Rav Breuer: His Life and Legacy, he wrote:

And in an essay titled "Our Way," which also appears in Rav Breuer: His Life and Legacy, the rav left no doubt about where he stood:

From these writings of Rav Hirsch and Rav Breuer it is clear that all aspects of our actions must be in accordance with what it truly means to be a Jew. There is to be no dichotomy; our lives are to be lived so that all our actions are viewed by others as being a kiddush Hashem (sanctification of God's name).

Most certainly, we are to avoid anything that smacks of chillul Hashem.

Personally, when I read or hear that a so-called frum Jew has been accused of doing something wrong, I cringe. Chillul Hashem is indeed a serious business and reflects upon all observant Jews, whether we like it or not.

In an essay titled "Chillul Hashem" that first appeared in 1975 in the Mitteilungen and is reprinted in Selected Writings, Rav Shimon Schwab wrote:

Rav Schwab went on to write, "All this comes to mind at this time since some perpetrators of Chillul Hashem are making the headlines of our daily newspapers." Keep in mind that Rav Schwab wrote this essay some 34 years ago and therefore does not refer to anything going on today. He pointed out that he was "not sitting in judgment" of those publicly accused of various crimes and that we must certainly wait to see if the indictments are indeed "borne out by irrefutable evidence."

Nonetheless, commenting on a much publicized case of that era, Rav Schwab lamented that " 'Rabbi' so and so, who sits in court with his velvet [yarmulke] in full view of a television audience composed of millions of viewers, is accused of having ruthlessly enriched himself at the expense of others exploiting, conniving and manipulating - in short, desecrating all the fundamentals of Torah Judaism. And this sorry onslaught is repeated by similar allegations, proven or unproven, involving more prominent men who are stigmatized as Orthodox Jews, sometimes even with so-called rabbinic diplomas."

Rav Schwab emphasized that "While it is obvious that the vast majority of loyal and observant Torah Jews deal honestly and correctly with their fellow men, a very small minority of criminal perpetrators suffices to cast sinister aspersions on all Orthodox Jews and, what is worse, on Orthodox Judaism as a way of life."

Any chillul Hashem provides ammunition for those who doubt the validity of the Torah "and encourages the desecration of Torah learning, Torah education and Torah influence."

Rav Schwab reiterated his certainty that "The profaners and the desecrators are only a handful of unscrupulous people" but that "it needs only very few violators to give us all a rotten name, aiding and abetting our many adversaries and antagonizing our few friends." He declared:

The words of Rav Hirsch, Rav Breuer and Rav Schwab place an awesome responsibility on every Jew who seeks to live in accordance with the Torah. We must constantly be on guard to make sure all our actions are beyond reproach, and all our dealings with people - Jews and gentiles alike - reflect genuine concern for kavod habrios.

During the year I spent as a visiting professor at the United States Military Academy in West Point, I became aware of the special rules of conduct to which each cadet was required to adhere while in uniform. This included clothing being clean and neatly pressed at all times, shoes shined to the point where one could see one's face reflected in them, hats worn when not inside a building, and, of course, refraining from any behavior not becoming an officer.

The reason for those requirements is quite simple. A soldier in uniform is immediately recognizable as a member of the U.S. military. As such, his or her appearance should reflect well on the armed forces. Dress and behavior that negate the positive image the military wants to foster is unbecoming and subject to disciplinary action.

Whether we like it or not, Orthodox Jews are readily recognized. When a passerby sees a woman wearing long sleeves and a long skirt, he or she assumes this person is an observant Jew. A man with a yarmulke or a hat wearing a white shirt and dark trousers is easily categorized as an Orthodox Jew. Indeed, non-Jews and nonobservant Jews see us and recognize us for what we are supposed to be - Orthodox Jews. Fairly or not, people often judge God's Torah based on how Orthodox individuals look and behave.

A student once came into my office to discuss her grade. During the course of our conversation, she mentioned her family lived in upstate New York, not far from a religious Jewish community. She went on to tell me that she had worked part-time in a store frequented by some of the residents of this community. She then added the following: "They are very impolite. They never say 'please' or 'thank you.' They never treated me as a person."

It pained me when I heard this and I had no reply.

We must make sure all our actions are on a level that others will view in a positive light. If we do that, our words and our deeds will sanctify God and bring praise to those who keep His Torah. Behaving in a manner that in any way falls short of this should be unthinkable to any sincere Orthodox Jew.