LEV823 See [[LEV351]] Leviticus 19:12 swear GATES 219-21

SHOW FULL EXCERPT

LEV878 See [[EXOD1062]] Exodus 35:13 showbread GATES 443

SHOW FULL EXCERPT

LEV898 "You must not desecrate My holy Name" [this verse] – this is among those [prohibitions] (this is a negative commandment one violates when mentioning Hashem's Name in vain, besides neglecting the positive commandment delineated in paragraph 13) that incur excision, as will be explained (paragraph 143 ff). Know that loss and destruction ("loss" may be an allusion to loss of life in this world, and "destruction" to excision in the World to Come) , which is a common phenomenon among the masses, is the result of [improper] speech, for they mention Hashem's Name in vain, and they also utter it without awe. Our Sages, z"l, commented (In his Igeres HaTeshuvah, Rabbeinu Yonah cites Vayikra Rabbah as the source for this), that what is written in the pasuk (Yeshayahu 1:3), "Yisrael did not know [Me]," is referring to just this. Furthermore, they are not meticulous concerning the cleanliness of the place and clean hands (I.e., when mentioning Hashem's Name. By doing so they desecrate His Name, besides violating the prohibition mentioned in paragraph 44). The Sages of Yisrael would ostracize and excommunicate anyone who uttered Hashem's name in vain, and he was also regarded as suspect when taking an oath. They said (Nedarim 7b), "One who hears another uttering Hashem's Name in vain must ostracize him, and if he refuses, then he himself should be ostracized."

SHOW FULL EXCERPT

LEV900 Our Sages, z"l, said (Yerushalmi Nedarim 3:9) that the sin of desecrating Hashem's Name is greater than all other transgressions, and it cannot be atoned for through repentance and suffering, as will be explained in the Gate dealing with the different categories of atonement (See the Fourth Gate, paragraph 6). Our Sages, z"l, said (Kidushin 40a), "There is no delay of retribution for desecration of Hashem's Name, whether it be unintentional or deliberate." Now pause and reflect upon the great responsibility we have to sanctify His Name. For Hashem sanctified us through his Torah and mitzvos and set us apart as His nation for the primary purpose of sanctifying and fearing Him. It is only appropriate that His sanctifiers be holy, just as those vessels used for service before Hashem must be holy, as the pasuk says [this verse], "You must not desecrate My holy Name; I shall be sanctified among the Children of Yisrael, for I am Hashem Who sanctifies you" (Rabbeinu Yonah interprets the pasuk as follows: "You have a great responsibility to sanctify My Name, for that is the primary reason I sanctified you with Torah and mitzvos".)

SHOW FULL EXCERPT

LEV912 See [[LEV225]] Leviticus 18:5 live GATES 305

SHOW FULL EXCERPT

LEV964 See [[LEV985]] Leviticus 25:17 abuse GATES 199

SHOW FULL EXCERPT

LEV985 (Continued from [[EXOD660]] Exodus 22:21 afflict GATES 197-9). One who causes any Jew to suffer, although these [above] punishments were not stated in respect to him, nonetheless, he has transgressed a negative commandment, as the pasuk says [this verse], "You shall not abuse your fellowman." Our Sages, z"l, said (Bava Metzia 58b), "The Torah is referring to verbal abuse," which is a form of anguish and harassment. (This is the same language as [Yeshayahu 49:26], "I will feed the flesh of your abusers." (I.e., the words תונו in [this verse] and מוניך in [Yeshayahu 49:26] are related and refer to provocation and abuse that are specifically verbal). Our Sages, z"l, also said (Bava Metzia 59a), "All the gates are sealed, with the exception of the gate of abuse" (I.e.., All the gates to prayer are sealed, with the exception of one who cries out over verbal abuse (See Rashi)). [In contrast to the above,] when the Torah refers to monetary abuse it mentions financial transactions, as the pasuk says (Vayikra 25:14), "When you sell something to your fellowman… you must not cheat" (I.e., although this pasuk also uses the word תונו ("cheat"), here it means monetary abuse, not verbal, because the verse mentions financial transactions ("sell something to your fellowman".)) The Sages said (Bava Metzia 58b), "Verbal abuse is more severe than monetary abuse, for this one [affects] one's body while the latter [affects only] his finances; concerning the former the pasuk says [this verse], 'You shall fear your God,' while concerning the latter it does not say, 'You shall fear.'"

SHOW FULL EXCERPT

LEV986 See [[EXOD637]] Exodus 22:20 abuse GATES 229

SHOW FULL EXCERPT

LEV987 See [[LEV23]] Leviticus 2:6 break GATES 421-5

SHOW FULL EXCERPT

LEV989 The second category [of those who speak lashon hara] -- one who speaks lashon hara, but keeps away from falsehood. Our Sages were referring to this when they said "the class of those who speak lashon hara"--[they will not merit to behold the Divine presence,] even though they are not counted among the class of liars (Unlike a previous category, which belongs to the class of liars as well (see paragraph 211). If one recalls to a person, just among themselves, the evil deeds of that person's forebears, he transgresses what the Torah states [this verse], "You shall not abuse your fellowman" -- this pasuk is referring to verbal abuse, as we have previously explained (see paragraphs 24 and 49). The pasuk also says (Yechezkel 18:20), "A son shall not bear the iniquity of his father." But if he embarrasses him for the deeds of his forebears in the presence of other people, about this our Sages said (Bava Metzia 58b) that one who embarrasses another in public joins those who descend to Gehinnom and do not [ever] ascend. If he relates and makes known the abominations of that person's forbears in the presence of others, but not in that person's presence, with the intent of tarnishing his reputation and belittling him before his compatriots, concerning this they said (Sotah 42a) that the class that speaks lashon hara will not receive the Divine presence. The same applies to one who relates the former sins of a repentant to others.

SHOW FULL EXCERPT