LEV581 [This] commandment means that we should not remain silent when we observe someone behaving badly. [This often-overlooked commandment is so significant that the Talmud teaches, "Jerusalem was destroyed because its citizens didn't rebuke one another" (Shabbat 119b). Thus, no matter how elevated a society is--and Jerusalem has long been regarded as Judaism's premier city--if people don't effectively critique each other's ethical lapses, the society will deteriorate quickly.] Rather, we should speak to the person and point out what's wrong with his behavior (See the next chapter for ways to express criticism). The verse's second clause, "and not bear sin because of him," means that if we have the ability to influence someone who is acting improperly, and don't, then we share in responsibility for that person's misdeeds (See Nachmanides' commentary on this verse].

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LEV636 See [[LEV575]] Leviticus 19:17 heart TELVOL1 322

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LEV661 If you are a religious person, be aware that envy will make it impossible for you to fulfill one of the most important biblical commands, "Love your neighbor as yourself" [this verse]. You can't both love someone and feel envy and hostility toward him (an occasional pain of envy is common). Therefore, as noted in the preceding paragraph, when you envy someone, focus on what it is in that person that you find good and lovable. If you are a relatively good person, it is unlikely that the person whom you envy is devoid of virtue; good people don't envy the Adolf Hitler's of the world, no matter how powerful, affluent, or otherwise "successful" they are. Also, try to counter your hostile thoughts (most envious people wish that those they envy will suffer a significant decline in fortune) by offering prayers to God on behalf of those you envy. At first, when you offer a prayer like this, it may be difficult to be sincere. Therefore, before you pray, spend a minute concentrating on your desire to fulfill the command to "Love your neighbor as yourself." Offer the prayer on a daily basis for several weeks, or until you feel your envy start to decline.

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LEV697 The Talmud teaches us that all of us, on almost a daily basis, say or imply unfair things about others (Bava Batra 165a). Therefore the battle against lashon hara is one that we must fight one day at a time. Our goal should be to observe as much of these laws as we can, even if our efforts are not always successful. Although some people are disturbed that Jewish law includes a commandment that cannot be fully observed, this is not the only law of which this is true. How many of us can claim that we never violate the Torah's most famous command, "Love your neighbor as yourself" [this verse]? Yet this law causes many of us to act on a higher ethical level than we would otherwise. In the same way, the prohibition against talebearing helps restrain us--even when tempted--from speaking ill of others; even if we do say something we shouldn't, we share it with fewer people.

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LEV733 Self-esteem must include self-love. The Torah's most famous law, "Love your neighbor as yourself" [this verse] commands us to love the people among whom we live. But implicit in "as yourself" is the command to love ourselves. As a rule, if people don't like themselves, they will be less kind to others. For example, has there ever been an abusive parent with a decent self-image? People who despise themselves are more likely to mistreat others than are those with a positive self-image, particularly when their self image derives, at least in part, from seeing themselves as people of good character.

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LEV736 Those who speak negatively of others also violate [this] commandment. Since people do not want damaging information about themselves shared with others, gossips cannot claim to have even tried to fulfill this fundamental law. Gossips also violate the Torah's Golden Rule by revealing and discussing people's greatest areas of vulnerability. If we entered a room and heard people talking about us, what aspects of our lives would we least like to hear them discussing? It would probably be our character flaws and intimate details of our social life. Yet most of us, when gossiping, focus precisely on these two areas.

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LEV777 The commandments that mandate sanctifying and not desecrating God's Name occur in the same [this] verse in Leviticus. Despite the verse's emphasis on "being hallowed among the children of Israel," Kiddush Hashem has long been associated with sanctifying God's Name among non-Jews as well; thus, when a Jew acts among Gentiles in a manner that reflects well on Judaism, Jews will say, "that was it real Kiddush Hashem."

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LEV1058 Not only do poor people find it very difficult, if not impossible, to secure interest-free loans, but lenders, knowing that the poor will not be able to secure loans elsewhere, often charge them higher than normal rates of interest. In contrast, the Jewish community--in response to this biblical law--has developed Gemilut Chesed societies, organizations that give interest-free loans to poor people. Today, hundreds of such organizations, providing loans for food, rent, education, and even start-up businesses, exist throughout Israel, the United States, and other Diaspora societies.

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LEV1087 Throughout history, mistreated servants in almost all societies have had no recourse. The Bible therefore instructed employers to fear God, who identifies with the weak.

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LEV1154 Rationalization. The ability to use our reason to justify what is wrong is yet another common, and unworthy, human characteristic. In Albert Camus's novel The Fall, the protagonist engages in numerous sexual affairs. He has "principles," however, "such as that the wife of a friend's is sacred. [But when I was attracted to a woman] I simply ceased quite sincerely, a few days before, to feel any friendship for her husband": that way, he could act in good conscience on his lustful inclination. The tendency to rationalize applies with equal force in the financial realm. Maimonides notes the Torah law that once a person designates a specific animal to be sacrificed, he is forbidden to substitute another in its place: "One may not exchange or substitute another for it, either good for bad or bad for good" [this verse]. The prohibition of substituting "bad for good" makes sense, but what is the logic of prohibiting the substitution of a superior animal for an inferior one, since such a substitution shows God greater honor, not less? According to Maimonides, this law is a response to the human tendency to rationalize: "If permission would have been given for a person to exchange a superior animal for an inferior one, one [who regretted his vow, will come to] exchange an inferior one for a superior one, declaring that it really is superior. Consequently, the Torah closes the door to such an action, declaring that one can never exchange it, and fining one for doing so. All these provisions are for the purpose of controlling one's inclinations and improving one's character (Laws of Terumah--Substitutions 4:13]. More than any other character flaw, rationalization makes repentance and self-improvement impossible. A person who understands that she often gives in to her lower inclinations will at least recognize when she is doing something unethical. Perhaps one day she will be motivated to stop engaging in this behavior. But a person who uses her intellect to rationalize or justify wrong behavior will never be motivated to repent. Why should she? Therefore, wrong as it is to act immorally, we should not commit the additional sin of convincing ourselves that what we are doing is right. For example, it is preferable to acknowledge to ourselves that "I bought a dress to wear for a wedding, and then returned it, but I know that Jewish law forbids my doing so," rather than "a lot of people do this, and besides, who was hurt by my action?"

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