LEV87 The uniqueness of the doctrine of Kiddush Hashem [sanctifying the Divine name through holy conduct - AJL] derives from its human side as the supreme ideal an obligation of the Jewish people. It makes its first appearance negatively in Amos 2:7, where the infraction of moral laws is denounced as a profanation of God's name. Isaiah demands of Israel the sanctification of God (8:13; cf. 19:21f.; 29:23) and defines the idea of sanctification in moral terms. "The Lord of hosts is exalted to justice and the Holy One is sanctified to righteousness" (5:16). This idea is central in the priestly writings in the Bible. By means of ceremonial deeds as well as through moral actions men sanctify and honor God. Priests, prophets and the whole people of Israel must so conduct themselves as to reflect credit upon the God they worship. "Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified" (this verse; cf. Num 20:12; Deut. 32:15). When they fail to honor Him properly, His name is profaned. Ezekiel charged Israel with violation of the Torah, profanation of the Sabbaths, and despising the holy things (32:8, 26). Idolatry in any form constitutes a profanation of God's name, which God will not tolerate in Israel (Leviticus 20:3; 22:32). Religion is judged by the conduct of those who profess it. Not by word-of-mouth alone but by their whole lives men must witness to God. One's behavior must reflect the Divine, and render Him beloved by other men. The commandment "Thou shalt love the Lord thy God" (Deut. 6:5) is interpreted in the Sifre: "Make Him beloved by your fellowmen."