GEN1224 Honest toil and endeavor are certainly highly commendable and praiseworthy traits. Thus, in regard to the wells of Abraham which Isaac dug up again, after the Philistine had stopped them up upon Abraham’s death [this verse], the Sages observe, “How great are the righteous, for they contribute to the social welfare.” Midrash haChefez.   Elsewhere, the Sages remark, “Great is labor, for it brings honor to those who engage in it. Talmud, Nedarim 52b, See also Avos 1:10.   Elsewhere, the Sages remark, “Flay a carcass in the marketplace and accept payment, and do not say “I am a Kohen, I am a great scholar, and this [activity] is hateful to me.” Talmud, Pesachim 113a; Cf. Rambam, Mishneh Torah, end Hilchos Matnos Aniyaim 10:19, and Hilchos Zechiyah u’Mattanah 12:16.  Nevertheless, the Torah Jew will always bear in mind that constructive, honest labor – commendable though it is – is never to be regarded as an end to itself, but rather as a means to the ultimate goal of fulfilling the Divine will. Thus, the individual who toils to provide sustenance for his family and himself, will be sure to provide ample time in his daily schedule for Torah study, for chesed, and for mitzvah performance. He will never lose sight of his obligations to God and to his fellows-man. His quest for material wealth will not be for the sake of acquisition itself, bur rather as an instrument which will enable him to further his aspirations to attain spiritual goals. FENDEL 212-4

SHOW FULL EXCERPT

GEN1235 Rabbeinu Yonah, in his Sha’arei Teshuvah, classified the various manifestations of deceit and falsehood, in nine separate categories. … The third category is … An individual whose deceitfulness will not cause his neighbor actual financial loss, but will prevent him from receiving a benefit or financial gain, while directing that gain, instead, towards himself. Or, perhaps he craftily persuades his neighbor to give him a gift because of his artfully feigned friendship. While this individuals did not actually cause his neighbor financial loss, he, too, is a man of deceit, and he will be punished accordingly. The Sages said, Sanhedrin 92a “He who is deceitful with his word, is as though he had worshiped idolatry.” As Yaakov said when his other suggested that he pose as Esau to obtain the Berachos from his father, Yitzchak [this verse], Perhaps my father will touch me, and I will be in his eyes as a deceiver. And elsewhere, we find the word תעתעים used in regard to idolatry, as it says Jeremiah 10:15, They are vanity, the work of deception. Sha’arei Teshuvah, 3:180 FENDEL 109-10

SHOW FULL EXCERPT

GEN1368 … a primary attribute of the Almighty is that He is erech apayim – slow to anger.   Exodus 34:6.   Proverbs lavishes praise upon the individual who emulates this attribute of the Almighty. He who is slow to anger is better than a hero; and he who controls his emotions, than the conqueror of a city.   Proverbs 16:32.   In a similar vein, the Talmud speaks very highly of an individual who manifests self-control during an argument. In a homiletic interpretation of a verse in Job, Rabbe Illai says, “The world exists only in the merit of an individual who seals his lips during an argument, as it says, “He hands the earth upon בלימה -- nothingness.” Job 26:7, Chullin 89a; See Rashi, s.v. She-bolem atzmo. The root of the world בלימה (lit. nothingness) is similar to that of בולם  -- “to shut, or seal.” The Malbim actually translates this verse as, “He hangs the earth upon the “law” of “shutting in” [the waters, so as not to inundate the earth]. (Malbim, Job 26:7). “The words of the wise,” Ecclesiastes reminds us, are heard softly, Ecclesiastes 9:17 while in Proverbs we are taught, A soft answer turns away wrath, but grievous words stir up anger. Proverbs 15:1.  The individual who will train himself to practice true humility will not find it difficult to exercise restraint and self-control during an argument. He will likewise not be torn inwardly with the orally debilitating traits of greed, envy and covetousness. On the contrary, he will be exceedingly grateful to the Almighty for each of his blessings in life. Like Yaakov Avinu, who said “I am not worthy of all the kindness and all the faithfulness which Thou has rendered unto Thy servant,” [this verse], the true anav [humble one - AJL] will deem himself unworthy of those gifts and blessings which he has attained in life, regarding them, rather as manifestations of the munificent kindness and benevolence of his Creator. Such an individual will hardly know the meaning of greed, envy, and covetousness. He will, consequently, be blessed with the rare, yet precious gifts of inner tranquility and peace of mind.   Devoid of the inner turbulence which invariably accompanies a personality ridden by traits of greed, contentiousness, envy and covetousness, such an individual will consequently live a more meaningful, tranquil life. “Envy, lust, and thirst for honor,” Chazal say, “take a man out of the world” Avot 4:21 for his soul is forever tormented and knows no inner peace. Conversely, then, it may be in this vein that Proverbs attributes wealth, honor and life to the man of humility, whose personality will be permeated with the rare gifts of inner tranquility and peace of mind, and whose life will therefore be infinitely richer, more noble, and more meaningful. See Proverbs 22:4.  FENDEL 164-5

SHOW FULL EXCERPT

GEN1451 … the Rambam observes that it is prohibited for a Jew to be outwardly friendly towards another individual while he inwardly harbors resentment and animosity towards him. “It is prohibited for an individual to conduct himself with words of falseness and enticement, nor shall he be hypocritical, but rather he should appear outwardly as he is within [i.e. his outward relationship towards people should reflect his true inner attitude], and that which he expresses with his lips should be the same as that which he feels within his heart.” Rambam, Mishneh Torah, hilchos De’os 2:6.   The Chafetz Chaim deals with this matter at great length in his Kuntres Sfas Tamim.   He cites the words of Chazal, [our Sages, may their memories be for a blessing – AJL] who include the hypocrites among “three who are despised by the Almighty.” Talmud, Pesachim 113b.   And he cites also the words of Jeremiah, who decries, in no uncertain terms, the individual who Jeremiah 9:7, speaks peaceably to his neighbor with his mouth, but in his heart he lies in wait. The Torah informs us that the brothers of Yosef were unable to speak peaceably with him. [this verse] Whereupon, Rashi observes, “From their fault we learn their praise, for they did not speak hypocritically – one way with their mouth, and another with the earth.” FENDEL 118-9

SHOW FULL EXCERPT

GEN1590 The true ba’al mussar will be acutely aware of the dual-faceted nature of the humility concept. On the one hand as he strives ever-upwards in his quest for self-fulfillment, he will learn to recognize his own self-worth and his own stature and dignity as a Torah Jew, who can aspire to attain the highest rungs of spiritual fulfillment in his role as man-Israel. Thus, the Sages teach us that the Torah Jew must always say to himself, “When will my deeds approach those of my ancestors, Avraham, Yitzchak, and Yaakov?” Tanna Devei Eliyahu Rabbah, Chap. 25.  Similarly, it has been said in the name of Rav Moshe Feinstein [Rav Moshe Feinstein, venerable Dean of Mesifta Tiferes Jerusalem in Manhattan, was regarded as the leading Posek or halachic authority of our generation.] that when a father blesses his sons each Friday evening, he makes them perennially aware of their high calling as descendants of the Shivtei Kah – the “Tribes of God” – as he invokes the worlds of the Patriarch, Jacob – “May God make you as Ephraim and Menasheh.”  [this verse]. In this way, the Jewish child is made aware from his earliest youth that he must always aspire to attain the magnificent spiritual splendor of his ancestors, setting before his eyes the resplendent example of Ephraim and Menasheh, who, surrounded though they were by the sensual pleasures of Egypt, nevertheless managed to emerge with the full radiant spiritual statute of the Shivtei Kah –the sons of Jacob – the “Tribes of God.” FENDEL 160-1

SHOW FULL EXCERPT

GEN1606 Rabbeinu Yonah, in his Sha’arei Teshuvah, classified the various manifestations of deceit and falsehood, in nine separate categories. … The fourth category is … One who speaks deceitfully and relates falsehoods, without either causing harm to his friend, or causing himself to gain thereby. While on the one hand, such an individual’s transgression is less severe because he has caused no one harm, on the other hand, he arrogantly manifests a callous disregard for truth, for he speaks deceitfully even where he stands to gain nothing thereby. His indifferent and callous attitude concerning truth, may eventually cause him, even, to testify falsely, as King Solomon said Proverbs 6:19 “He who breathes out lies [may become] a false witness.”   In certain instances, however, it is permissible to tell a lie which is harmful to no one if it will further the cause of peace, harmony, and good will. It is permissible, for example, to shower lavish praise upon a bride, even where it is untrue, on order to make her more beloved in the eyes of her husband. Talmud, Ketubot 17a.   Elsewhere, the Sages observe, “It is permissible to tell a lie, for the sake of peace and harmony.” Talmud, Yevamos 65b.   It was in this vein, too, that, when Jacob died, Joseph’s brothers told him that their father had left instructions for Joseph to deal kindly with them [this verse], even though this was entirely untrue. Sha’arei Teshuvah, 3:181. FENDEL 110-1

SHOW FULL EXCERPT