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EXODUS — 23:7 falsehood

EXOD833 Another way that we can improve our self-esteem is by not committing one of the basic sins in the Torah. Unlike any other commandment, it says that Jews have to run away from a falsehood, and they have a prohibition not to lie. Part of the prohibition about lying is not to lie to oneself! A person should not deceive himself or herself and think that he or she is worse or less talented or gifted than one actually is. A person also cannot lie and think that he or she is better than one actually is. But certainly, it would also be forbidden to put oneself down unnecessarily. Therefore, each person must do an honest reckoning of one's personality, achievements, and actions, and then judge oneself honestly. Most people with low self-esteem judge themselves too harshly. In judging one's actions, it is important that each individual do just that-judge actions, but not thoughts. It is important in judging oneself that each person not compare himself or herself with others. Why not? First, as was demonstrated above, each person is different, with unique qualities and potential. Second, just as we fool ourselves by often misjudging our accomplishments, talents, etc., we also misjudge the accomplishments and greatness of others. We often wish to emulate others, when these people are actually not worth emulating.

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EXODUS — 32:12 say

EXOD981 [This] concept of taking an action specifically to assure that one does not appear guilty in the eyes of others is such an important one it saved the Jewish people twice in the desert. Exodus 32:11-14, Numbers 14:11-20 If not for this idea, the entire Jewish people, as we know it would simply not exist today. ... Thus, how something appears is as important as doing the right thing. Even God changed His plans and the Jewish people were saved because of how the situation would appear to the nations of the world, even though, had He acted as He had wanted to, of course God would have been right and the nations mistaken. Rabbi Moses Sofer (1762 – 1839), one of the most outstanding and pious Rabbis in Europe, writes that one of the most difficult precepts he encountered in trying to fulfill all of Judaism's Commandments is this one. It was far easier for him to remain "clean" and righteous in the eyes of God then to "remain clean in the eyes of his fellow man." Responsa Chatam Sofer 6:59 People are always filled with all kinds of suspicions and thoughts, even about Rabbis, so a Jew must work very diligently not only to be guiltless but also to appear guiltless in the eyes of others.

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LEVITICUS — 1:2 offering

LEV13 An outstanding contemporary Rabbi has captured how men should be regarded as different from an animal in analyzing one [this] Torah verse. The verse uses three different words for the types of animals to be sacrificed: "Behema," an animal, "Bakar," cattle, and "Tzon" flock. Each of these represents an aspect of life common to both man and animal. "Behema," as noted above, represents the animal born with instincts to live and survive. Man, too, has instincts. But if man uses all of his efforts merely to survive, like an animal, this person has not distinguished himself as a human being. "Bakar," cattle, is a word that reminds us of "Boker," the dawn, when light breaks through the night. Bakar has the ability to break through barriers by stampeding without recognizing boundaries. The human being who acts like Bakar and does not respect boundaries--boundaries between pure and impure, between holy and profane-- has not risen above the animal. Finally, the Tzon, the flock, has a "flock mentality," acting a certain way because every other animal is doing so, without any individuality. The human who constantly gives into peer pressure and does not think for himself or herself has not risen above the animal either (Rabbi Lord Jonathan Sacks, former Chief Rabbi of England, Covenant and Conversation, Vayikra 5771).

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