GEN1512 “to lie with her” – in this world; “to be with her” – in the next world. From this R. Eliezer concluded: “If someone commits a transgression [of this kind] it is tied to him like a dog” Avodah Zarah 5a TEMIMAH-GEN 165

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GEN1513 See [[GEN1616]] Genesis 50:25 carry SINAI3 265-7

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GEN1514 See [[GEN1353]] Genesis 31:42 empty-handed BOROJMV 28-30

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GEN1515 We should try to cheer people up when we see that they are despondent.   … When Yosef noticed that Pharaoh’s officials were dejected, he asked them the cause.   Yosef had good reason to keep to himself and concern himself only with his own welfare.  He had been sold into slavery by his brothers, and now he was in prison due to a false accusation.  Nevertheless, he cared about his fellow man, and when he saw someone with a problem he was eager to help.  The Chofetz Chayim writes that although it is usually commendable to speak as little as possible, it is a moral obligation to boost the spirits of someone who is dejected, by conversing with him at length. (Chovas Hashirah). PLYN 113-4

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GEN1516 Worry is a trait which is evil in most of its manifestations, and it shows on one’s face, as it is written [this verse], and Nechemiah 2:2: Why is your face fallen if you are not sick?”   One of the Sages said: “I do not find a trace of worry at all in those men of exalted spirit.” Worry over attaining anything in this world is extremely reprehensible and is not found at all in those who trust in Hashem and believe in Him.  … The worst of all worries is pursuing transgressions and worrying and suffering in not attaining all his heart’s desires, for all who worry and grieve over this world are very far from Torah, mitzvos, and prayer.   Therefore, one must take great heed to correct this trait and remove it from himself.  TZADIK 219

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GEN1517 [This is a] type of conduct constituting gemiluth chesed, to keep the other person in mind for the purpose of doing good to him, and praise him to those having the power to help him.  AHAVCH 24

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GEN1518 Suppose someone is angry at a person’s friend.   The person intercedes and so stills the man’s anger.   He is performing an act of chesed.   [this verse].   Furthermore, if one is able, by word of mouth, to prevent harm befalling another, this also constitutes chesed.   AHAVCH 224

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GEN1519 Yosef: because he said to the chief wine butler [this verse], “Such, that if you would mention me with you” [which showed lack of trust in the Eternal], Yosef had two years added [to his imprisonment] as they of blessed memory have told us Genesis Rabbah 89:3.  PATH 27

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GEN1520 Gratitude is rooted in remembrance.  Therefore we must make a conscious effort to recall how others have helped us; if we don’t do this, we will forget.  … Perhaps the [cup bearer] initially intended to help Joseph, but … because [he] did not actively cultivate a remembrance of the favor Joseph had done him he gradually forgot about him.  Ecclesiastes 9:14-5 also relates a story illustrating the cruelty of ingratitude: “There was a little city and few men in it, and to it came a great king, who surrounded it, and built mighty siege works against it.   Present in the city was a poor wise man who saved the city with his wisdom, but nobody remembered that poor man.   TELVOL1:97

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GEN1521 Even when praising someone, be careful not to mention his faults.   … Rashi comments on the butler’s statement to Pharaoh: “Cursed be the wicked, for even their goodness is not complete. The butler praises Yosef’s ability, but in contemptuous terms: “naar” (a lad): a fool, and not fit for greatness; “Hebrew”: he does not even know our language; “a slave:” and it is written in the statutes of Egypt that a slave cannot rule nor don royal garments.” Rabbi Yeruchom Levovitz commented that the butler actually meant to speak well of Yosef, for Yosef had been kind to him.   Nevertheless, a completely favorable statement will never emerge from the lips of wicked person.   Even when praising someone, he will off-handedly add a derogatory comment.  Every person should check his own behavior with regard to this pitfall.   When you speak favorably of someone, do you habitually add something unfavorable? (Daas Torah, vol. 1, p. 240).   PLYN 117-8

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