EXOD794 We are obligated to return lost objects to their owner. Rabbi Naftoli Tzvi Yehuda Berlin points out in his commentary that the Torah stresses the obligation to return a lost object to your enemy. By enemy the Torah means someone who usually insults you. You might think that you should keep a distance from this enemy and not come into contact with him by returning his belongings. The Torah therefore emphasizes that even in the case of an enemy, you must return what is rightfully his. Furthermore, because of the merit of this mitzvah, he might not insult you in the future. Even if he does insult you, however, you should display restraint. (Haamek Dovor, on this verse). The laws pertaining to lost articles are complex and a halachic authority should be consulted whenever any questions arise. [The author lists and explains 23 basic laws of this commandment].

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EXOD855 Although it is usually forbidden to lie, at times it is permissible to tell an untruth. The following are some examples: 1) It is permitted to tell an untruth to make peace between two people who are having a dispute, or to save someone from harm. For example, you may tell someone that a person with whom he has quarreled now regrets his behavior, even if it is not true. (Yevomos 65b; Rambam, Hilchos Gzaila Veavaida 14:13). However, you are permitted to tell an untruth to promote peace only in situations when you have no other options (Emes Knaih, p. 46). Moreover, your words should be as close to the truth as possible. (See Rashi on Braishis 27:19). 2) If you were a guest at someone’s house and the host was very hospitable, you should not tell an unscrupulous person about the hospitality extended, since he might take advantage of the host. (Hilchos Gzaila Veavaida 14:13). 3) When someone asks you for information that would constitute r’chilus (needlessly telling someone that another person said or did something against him) if you answer truthfully, you should tell a lie rather than relate that information. For example, Reuven asks you what Shimon said about him. Shimon had said something derogatory. If you tell Reuven the complete truth, you will be guilty of relating r’chilus. What should you do? If you can avoid telling an outright lie, you must do so. Very often by simply leaving out a few details your narrative will be free from r’chilus. If this is not possible, you are permitted to lie for the sake of peace. (Chofetz Chayim, Laws of R’chilus 1:8); Guard Your Tongue, pp. 137-8). 4) You are permitted to tell an untruth out of humility. For example, if someone asks you how well you know a certain tractate of the Talmud, even if you know it well, you are permitted to say that you do not. (Rashi to Bava Metzia 23b). 5) You are permitted to deceive someone who is trying to deceive you in order to save yourself from being cheated (Megilah 13b). However, you may not deceive someone as a revenge for a past wrong which has been perpetrated against you. (Orach Maisharim: Shulchan Aruch L’midos 28:2 and footnote 5). For example, if you suspect someone to be a thief and he asks you for information in order to find out when you will not be home, you are permitted to lie and say that you or someone else will be home, even though it is not true. However, if someone cheated you in a certain business deal, you are not allowed to cheat him on another occasion. 6) When someone purchases an item, you are permitted to praise what he bought even though the article does not deserve the praise. Similarly, you are permitted to praise a bride, even though she does not deserve that praise. (Ksubos 17a). 7) It is permitted to lie to save one’s life. (See Nedorim 22a). 8) A teacher is permitted to say an incorrect statement to his students in order to check their alertness and to see if they remember what they have learned. (Rambam, Hilchos Talmud Torah 4:6). 9) It is not considered lying when a person makes a statement that everyone understands to be an exaggeration. (For example, “I’ve told you a thousand times.”) (Orach Maishorim 9:11). 10) It is not considered lying to call someone who is not related to you, “My son,” or “My brother,” as a means of showing endearment. (Orach Maishorim 9:10).

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EXOD858 We are forbidden to lie. When someone lies, he violates a Torah prohibition (Chofetz Chayim, Positive commandment 13). The Talmud (Sanhedrin 92a) expresses the severity of lying by equating it with idolatry. The Sages (Sotah 42a) list liars among those who will not behold the Divine Presence in the world to come, as it is written, "He that spreads falsehood shall not be established before My eyes" (T'hilim 101:7). Since there are certain situations when it is permissible to distort the truth, as will be listed below, questions might arise about the permissibility to say something that is not true in specific instances. [The author lists twenty-two basic laws of this prohibition and ten instances in which it is permissible to tell an untruth].

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EXOD945 We must always try to lighten the burden of others. Chizkinu writes that the Aron (Ark where the original Ten Commandments were placed) which consisted of a wooden layer sandwiched between two golden layers should really have been made entirely of gold. The reason for this was that it had to be carried on the shoulders of the Levites when the Children of Israel journeyed in the desert. If the Ark would have been made entirely of gold, it would have been heavier for the people who were responsible to carry it. Even the Holy Ark was made lighter than it might have been to lighten the burden of the Levites who had to carry it. We should learn from this to always try to alleviate the burden of our fellow men.

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EXOD946 We should not block a path where people need to walk. Chizkinu right said that the poles of the brass altar were removed because the altar was located in a place where people had to pass and it would inconvenience them if the poles would be protruding. The Ark, however, was located in the Holy of Holies. Since only the High Priest entered there on Yom Kippur, the poles intruding from the Ark did not inconvenience anyone. The Midrash (Avos D'Reb Noson 7:1) relates that Eyov's (Job) house had doors on all four sides so that the poor would easily be able to enter without having to walk around the house.

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EXOD952 We should not speak insolently. Rashi comments that the altar in the Bais Hamikdosh was covered with brass to atone for insolence (literally, brazen brow), as the prophet Yeshayahu said, "And your brow is brass" (Yeshayahu 48:4). Since chutzpa, or insolence, is a very harmful attribute, someone who has this trait must endeavor to uproot it.

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EXOD957 We must knock before entering a room. The m'eel, one of the eight garments of the High Priest, was decorated with bells. Whenever the High Priest would enter the Bais Hamikdash, his presence would be announced by the jingling of the bells on his garment. Rabbi Yochanan learned from this the practice of always knocking on the door of his house before entering. This is one of the seven directives that Rabbi Akiva gave to his son Rabbi Yehoshua. "Don't enter your own house suddenly (that is, without knocking); all the more so, the house of your neighbor." Pesochim 112a, and Rashbam).

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EXOD958 See [[EXOD508]] Exodus 20:23 nakedness PLYN 167

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EXOD1060 We should take special care not to quarrel or grow angry on or before Shabbos. The Shaloh wrote that besides the literal meaning of the words, this verse also alludes to the fire of anger and disputes. On Shabbos a person should be especially careful not to grow angry or become involved in disputes. (Shnay Luchos Habris, part 3, p. 119). Rabbi Eliyahu Lopian wrote in a list of regulations for his yeshiva that everyone should be careful not to speak angrily on Friday and Shabbos. He added that ideally a person should never feel angry; someone who nonetheless feels angry, should at least not speak out of anger. On Friday, in the rush to finish the Shabbos preparations on time, a person is apt to become short tempered. Also, on Shabbos when the entire family sits at the table together, parents might become angry with their young children for not behaving properly. Therefore, special care should be taken to control one's anger. (Lev Eliyahu, vol. 1, p. 304).

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EXOD1066 If someone performs an unnecessary service for us, we should be considerate of his feelings. The people were asked to contribute to material necessary for building the Sanctuary. With great enthusiasm, they responded with the various items that were needed. When the men in charge of the collection reported to Moshe that they were receiving an abundance of material, Moshe commanded the people to suspend further work on their offerings. Sforno notes that Moshe did not instruct that the people should not bring any more items, but that they should discontinue doing additional work. Some of the people had already completed doing work for the Sanctuary and had they been told not to bring with they had already prepared, they would have been most disappointed. Moshe, therefore, worded his announcement in a manner that would not cost them anguish. (Shaar bas Rabim, on this verse). If someone does something for you which ultimately proves to have been superfluous, be considerate of his feelings. Do not tell him that his efforts were not actually needed, since this will cause him needless disappointment.

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