Rabbi Azrael ben Hodos once said:

“Ha-Shem’s [God’s] world is great and holy.
The holiest land in the world is Yisrael [Israel].
The holiest city in Yisrael is Y’rushalayim [Jerusalem]. The holiest place in Yerushalayim was the Beit ha-Mikdash [Temple], and in the Beit ha-Mikdash, the holiest spot was the Kadosh K’doshim [Holy of Holies]….
There are seventy nations in the world. The holiest among these is Am Yisrael [the people Israel]. The holiest among Am Yisrael is the tribe of Levi. In the tribe of Levi the holiest are the kohanim [priests]. Among the kohanim, the holiest was the Kohen Gadol [High Priest]….
There are 354 days in the [Jewish calendar] year. Among these, the Yom Tovim [holidays] are holy. Higher than these is the holiness of Shabbat [Sabbath]. Among Shabbasim, the holiest is Yom Kippur [the Day of Atonement], the “Shabbat Shabbaton” [“Sabbath of Sabbaths”]….
There are seventy languages in the world. The holiest is Hebrew. Holier than all else in Hebrew is Torah, and in Torah, the holiest part is the Aseret ha-Dibrot [“Ten Commandments”]. In the Aseret ha-Dibrot, the holiest of all words is Ha-Shem’s [God’s] Name….
And once during the year, at one special moment, these four supreme holinesses were joined with one another. That was on Yom Kippur, when the Kohen Gadol entered the Kadosh K’doshim and there uttered Ha-Shem’s Name.

And because this hour was holy and awesome beyond measure, it was the time of utmost peril not only for the Kohen Gadol but for the whole of Am Israel. For if in this hour there had, hass v’halilah [God forbid], entered the mind of the Kohen Gadol a false or sinful thought, the entire world would have been destroyed.

Every spot where a man raises his eyes to Heaven is the Kadosh K’doshim.

Every man, having been created by God in His own image and likeness, is the Kohen Gadol.

Every day of a man’s life is Yom Kippur, and every word that a man speaks with sincerity, is Ha-Shem’s Name.

Therefore…every sin and every wrong that a man commits brings the destruction of the world.” [1]

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[1] based on: S. Ansky; The Dybbuk; © 1916
The words are said by Rabbi Azrael, a fictional Hasidic master.
I modified the usual translation in certain ways, e.g. by adding back in the Hebrew/Yiddish terms that would be ordinarily be used and in making other slight changes to capture how this might be said in English by someone whose first language was Yiddish.
Not all of Rabbi Azrael’s/S. Ansky’s reasoning accurately reflects Jewish thinking (e.g. “The holiest part is the Ten Commandments”; “every word that a man speaks with sincerity, is Ha-Shem’s Name”; etc.). Rather, he can and must be taken “midrashically.”
His ultimate conclusion, though, certainly reflects the Jewish — especially Hasidic — attitude: We are always in God’s Presence, wherever we are, and our every word and act affects the entire world. Even the entire Creation.

It occurred to me that in working with an actor to perform this, one might give very special direction regarding how to say “Ha-Shem” in a “Jewish/Hasidic” way:
Actors tend to pronounce “God” as if proclaiming something about the “king” in a Shakespearian monologue. Think of the way Charlton Heston says “God” in the “10 Commandments” movie.
The king is of utmost importance, but not necessarily present and not known personally.
It’s like the way we sometimes refer to “the boss,” especially in a large, not-too-friendly corporation.
A director might first ask the actor to read the words that way.
Then choose the name of a familiar, well-liked cast member who is not in the room and ask the actor to say the same lines using that cast member’s name instead.
Ask the actor how does it feel different?
Then, ask the actor to do the lines again, using the same familiar cast member’s name, but imaging that he/she is right there in the room watching, listening and caring, as the dialogue is being spoken.
I think that would convey the way “Ha-Shem” feels when spoken between Jews, especially Orthodox/Hasidic Jews.