GEN613  For our admonition to be successful, we must find ways to arouse the listener’s interest.  … From here we learn a practical lesson about admonition.  It is not always sufficient merely to tell someone that his conduct is improper.  Noah engaged in an action that was bound to arouse the curiosity of those who saw it. So, too, must we find ways and means to arouse the interest of people whom we want to motivate to observe Torah and mitzvot.  (Rabbi Mordechai Gifter in Pirke Torah, vol. 2, p. 143). PLYN 37-8

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GEN625 If we have sent someone on a mission, we should treat him kindly even if he is unsuccessful.  Rabbi Naftoli Tzvi Yehuda Berlin, Rosh Hayeshiva of the Volozhin Yeshiva, points out that the dove did not fly into the ark. Rather, she merely came “to the ark,” that is close to the ark.  Since she returned without anything in her mouth, she though that her master would not allow her to come back inside.  Noah, however, had compassion for the dove and took her in his hand to warm her while she rested from her journey.  Rabbi Berlin adds that we can learn from Noah’s behavior.  Whenever you ask someone to do a mission for you and due to circumstances beyond his control he is unsuccessful, you should treat him as if her were successful.  (Haamek Dovor, on this verse).  PLYN 40

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GEN755 We must try to spread Torah study and observance. … The Ohr Hachayim has an original interpretation for the reason God dispersed the generation of the tower of Babal (dor haflagah).  He explains that they wanted just one section of the world to be inhabited.  Everyone would live in one area, while the rest of the world would remain desolate. The tower would serve as a counterpoint for the populated area and a means of recognizing it from a distance.  God, however, wanted the entire world to be inhabited, so He dispersed them.  Rabbi Chayim Shmuelevitz frequently remarks that the same lesson applies to spreading the ideals of Torah.  Torah observance is not meant to be the possession of a select few in an isolated corner.  Rather, we must try to spread Torah study and observance as far and wide as possible.  Failure to do so is a repetition of the behavior of the generation of the dispersion.   PLYN 41

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GEN758 We should not condemn people without a proper investigation. Rashi cites the Midrash Tanchuma which states that the Almighty did not actually need to come down to view the tower.  He did so in order to teach judges not to condemn anyone until they investigate and understand the entire situation.  In a broad sense, there is a lesson here for everyone, not only for judges of a court. For we are all judges  -- we all judge the actions of others.  Let us not condemn anyone the basis of hearsay or circumstantial evidence.  We must view a person favorably unless we have carefully investigated the matter and have established beyond a doubt that he is guilty of the charges against him. (Bais Yechezkail, vol. 1, p. 373)  PLYN 42-3

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GEN775 We should offer others our blessings.  … When the Torah states that God will bless “those who bless you,” it refers not only to someone who blesses Abraham, but also to someone who blesses a descendant of Abraham. Chulin 49a.  Rabbi Yechezkail Levenstein cited this verse in a letter he wrote to show that blessing one’s friend is a very worthwhile action.  When you bless another person, you merely offer a few words, in return for which the Almighty give you His bountiful blessings.  (Ohr Yechezkail, p.4).  Remember—when you greet a fellow Jew with a cheery “Good morning” or “Good night,” you are blessing him, and you will be blessed.  Don’t merely mumble the words.  Be sincere and keep in mind that in essence you are saying, “I pray that you should have a good morning.” (Eved Hamelech, Brashis, p. 51a). It is fitting to give a blessing for success to one who embarks on a business venture or undertakes a new job. If, however, the work being done is prohibited by the Torah, it is forbidden to give a blessing.  Mishnah Berurah 346:7.  PLYN 44-55

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GEN781 If we teach someone Torah it is as if we have created him.  Rashi cites the Midrash [Genesis Rabbah 39:14] which relates that Abraham converted the men and Sarah converted the women.  The Torah, therefore, credits Abraham and Sarah with making them, as it is written, “that they had made.”  The Talmud Sanhedrin 99b states in connection with this verse, that when one person teaches another Torah, God considers it as if he has created him.  Teaching Torah is the greatest chesed [act of loving kindness] that one can bestow upon another person.  If you give someone food or money, you are helping him for a limited amount of time.  But if you teach someone Torah, you are helping his soul for all eternity. … Therefore, a person should cherish the opportunity to teach Torah to others.  One errs if he thinks that only professional teachers and scholars are able to teach Torah.  Anyone who has accurately acquired even a small amount of Torah can and should find some time to share his knowledge with those who know less. There are many people who did not have the opportunity to study Torah when they were young, but who would be anxious to begin learning if offered the opportunity. … If someone wants to each but for some reason is not able to teach an entire class, he should at least try on an individual basis.  … The Chofetz Chayim writes that although teaching Torah is an act of chesed, a person does not fulfill his obligation to do chesed if he does not also help others with their material needs. Ahavat Chesed, part 3, ch. 7, ft.   PLYN 45-6

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GEN786 A husband should take care of his wife’s needs before his own.  The word oholo (his tent) is written with the feminine suffix, the letter hai.  The Midrash [Genesis Rabbah 39:15] comments that this teaches us that Abraham first pitched the tent of his wife, and then his own (Rashi).  From here we see that when a husband needs to do something for himself and his wife, he should take care of his wife’s needs first.  PLYN 46

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GEN799 A person should not change the place of his lodging.  When Abraham returned from Egypt to the land of Canaan, he lodged at the same inns in which he had stayed on his way down to Egypt.  From this we learn that a person should not change his place of accommodation Erchin 16b Rashi.  A change in lodgings could harm the reputation of both host and guest. People might think something is wrong with the host, and therefore the guest does not want to stay with him, or vice versa.  PLYN 47 

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GEN815 We are obligated to do all we can to sve someone who is held captive. The Torah goes into detail about the war of the four kings against the five kings in order to show us how much Abraham exerted himself in his effort to save the captive Lot.  This was a fulfillment of the commandment to save a person whose life is in danger (see Leviticus 19:16). Although Lot had only himself to blame for choosing to dwell in Sodom amongst wicked inhabitants, Abraham did all he could to save him.  Ahavas Chesed, Introduction.  The Ramban points out that it probably took Abraham a long time to reach Lot and free him, because the distance he traveled was great.  From this we learn that we must try to free someone from captivity, no matter how much time it entails.  PLYN 48-49

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GEN825 Although we must express gratitude to someone who renders us a service, we must thank God before we thank man.  … The Talmud Nedarim 32b states that Malkitzedek erred by expressing gratitude first to Abraham and then to God. For this he was punished.  We must be grateful to anyone who does us a favor, but at the same time, we must realize that God is the ultimate source of all favors.  When someone is told that his wife has given birth to a son, he should make the blessing Hatov Vehamaitiv [Who is good and does good-AJL] before thanking the person who conveyed the good news to him.  Sefer Chasidim 844, cited in Kaf Hachayim – Orach Chayim 222.  PLYN 50

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