GEN985 It was taught: “There are three identifying characteristics of the Jewish nation: mercifulness, shamefacedness, and lovingkindness. Lovingkindness—as it is written “For I have known him so that he may command his sons and his household after him to heed the way of the Lord, to do righteousness [synonymous with “lovingkindness”] and justice.’” Yevamot 79a TEMIMAH-GEN 86

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GEN1004 [In respect to Sodom it is written: “The outcry of Sodom and Gemorrah, because it is great,” and in respect to the generation of the flood it is written Genesis 6:5: “And God saw that the evil of man is great.]” This teaches us that their actions were similar. Yerushalmi, Baba Metzia 1:21.  TEMIMAH-GEN 86

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GEN1041 This teaches us that the righteous shield the world. Sanhedrin 99b. TEMIMAH-GEN 87

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GEN1054 The Holy One Blessed be He said to Israel: I desire you, for even when I accord greatness to you, you humble yourselves.   I gave greatness to Abraham, and he said: ‘And I am dust and ashes’” Chullin 89a   TEMIMAH-GEN 87

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GEN1060 It was taught: “One should never take leave of his master or his neighbor without asking leave to do so.  In this regard, we learn proper conduct from the Holy One Blessed be He, of whom it is written: ‘And the Lord went when He finished speaking to Abraham.’   He said to him, as it were: ‘I would like to take leave of you’” Derech Eretz 5 TEMIMAH-GEN 88

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GEN1072 A man may not compel his wife to move from one place to another and even from a less desirable location to a better one; for relocation, even to a better place, puts one’s body to a test, as it is written: “Lest evil overtake me” Yerushalmi, Kethuvoth 13:10  TEMIMAH-GEN 89-90

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GEN1077 R. Chiyya b. Avin said in the name of R. Yehoshua b. Karcha: “One should always take the initiative in the dong of a mitzvah, for because of the one night in which the elder sister preceded the younger [in living with their father for the perpetuation of mankind], she merited putting forward four generations of royalty in Israel before her sister” [Oved (son of Ruth the Moabitess), Yishai, David, Solomon – her sister not entering royalty until Rechovom, the son of Solomon by Na’amah the Ammonitess]. Nazir 23b TEMIMAH-GEN 92

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GEN1078 It was taught: “R. Chiyya b. Abba said in the name of R. Yochanan: Whence do we derive that the Holy One Blessed be He does not withhold reward even for discretion in the use of words?   For in relation to the elder daughter, who called her son ‘Moav’ [lit., ‘from my father’], the Holy One Blessed be He commanded Deuteronomy 2:9: ‘Do not besiege Moav, not incite a war against them’ – it is not permitted to war against them, but it is permitted to subjugate them; whereas in relation to the younger daughter who called her son [euphemistically] ‘Ben Ami’ [‘son of my nation’], the Holy One Blessed be He commanded Moses Deuteronomy 2:19: ‘Do not besiege them [Ammon] and do not incite them [at all]’ – it is not even permitted to subjugate them” Nazir 23a TEMIMAH-GEN 92-93

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GEN1079 [You deserve to die] at the hands of man.   And though it is written Genesis 6: “And I also withheld you from sinning against Me,” even so, his sin is subject to human justice.   This is similar to the case of Joseph, where even though he says Genesis 39:9: “And I will sin to God” [by living with the wife of Potiphar], [it is obvious that] his sin is subject to. Human justice. [From here it is to be derived that one who commits a sin, assuming (consciously) that he is not sinning, is close to sinning intentionally] Makkoth 9a TEMIMAH-GEN 93

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GEN1083 If one strikes his friend, even though he recompenses him for the injury, his pain, his medical expenses, his unemployment, and his shame, he is not forgiven until he asks him for forgiveness, as it is written: “And now, return the wife of the man, for he is a prophet, and he will pray for you” [that you be forgiven]. Baba Kamma 92a TEMIMAH-GEN 94

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