GEN996 One of the pillars of the world is justice. Avos 1:18 Hashem called Avraham “beloved” because he taught his descendants to perform deeds of righteousness and justice [this verse]. The prophet extols justice in a superlative way: Champion the cause of the poor and impoverished … for this is knowledge of Me, says Hashem. Jeremiah 22:16. The performance of this mitzvah is not limited to a king, beis din or community; every individual must strive to right the wrongs of injustice and stand up for the truth. Indeed, it is an integral aspect of honoring Hashem. Shaarei Teshuvah 4:5. JOURNEY 232

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GEN997 The twin characteristics of righteous giving (tzedakah) and truthful justice (mishpat) are the legacy of Avrham Avinu, [this verse], the foundation of the Torah, and an emulation of Hashem’s Providence. Tehillim 33:5, from whence is derived the eleventh berachah of Shemonah Esrei. See also Succah 49b.   The specific mitzvah of tzedakah is intrinsically related to righteous tzedakah in the wider sense which is one of the foundations of Hashem’s Providence. Thus, the Sages used superlatives when describing the mitzvah of tzedakah … The mitzvah of tzedakah requires more heedfulness than does any other positive commandment, since this mitzvah is the sign of a righteous descendant of Abraham, as the Torah says, For I know him that he will command his children … to guard justice and tzedakah” [this verse]. Ramban, Hilchos Matnos Aniyim 10:1. EHRMAN 457-8

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GEN1142 The twelfth attribute [of Divine goodness and mercy] is derived from the phrase, as You swore to our forgathers. There are so many unworthy people, and yet, Hashem still has compassion on them. The Sages taught Berachos 7a that the verse, And I shall grant “chein” [Chein seems to denote special affinity and love for a person just because “he is who he is.” When Noach found chein in the eyes of Hashem Genesis 6:8, it does not mean that he was absolutely perfect and worthy of being saved, but rather than his personality was one that Hashem “liked” – i.e. he had an inner desire to do the will of His Creator. When Shechem asked to find chein in the eyes of Dinah’s brothers Genesis 34:11, he was asking them to “like” him and follow his wishes even though he was not deserving of their friendship.]  to those that I shall grant it, and have compassion on those that I shall have compassion Exodus 33:19, teaches us that Hashem has a “treasure” of compassion which He grants freely to those who are undeserving. The rationale is: “They still have the merit of their forgathers, to whom I swore; [this verse] therefore, even if the children are unworthy, I will still guide them with compassion until they eventually reach their lofty destiny.” We, too, should not insult a wicked person, nor react with cruelty, since he, after all, is also descended from Avraham, Yitzchak, and Yaakov. Although such individuals may themselves be unworthy, their ancestors were highly worthy; an affront to the descendants is an affront to the ancestors as well. Note: One should not overlook the evil of the wicked…However, one who is not actually engaged in “distancing from evil” should constantly remind himself that even the wicked are children of Avraham, Yitzchak and Yaakov and teat them accordingly with respect and compassion, thus emulating this attribute of Hashem.   JOURNEY 548-9

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GEN1204 The term leitzanus refers to ridicule and cynicism directed toward a person or against any concept of positive value.   The Torah considers it one of the most destructive character traits in existence, since the mockery of a cynic destroys the very fabric of man’s fear of Heaven.   The “leitzanim” said that Yitzchak was conceived from Avimelech and not Avraham (this verse, Rashi). The implications of their cynicism involve the disintegration of the entire legacy of Avraham Avinu. Aside from the devastating nature of leitzanus, there is a Torah prohibition against it derived from the verse (Devarim 6:7), You shall speak of them [words of Torah] and not other things (Yoma 19b, Chavas HaShemirah, Ch. 9). This teaches us that our basic agenda is to lead a Torah life (all our activities—physical, financial, recreational—are to be in conformance with Torah, and we are to dedicate ourselves to. Torah study and practice as much as possible given the constrictions of daily life). Words of no positive value and destructive to ourselves and our endeavor to follow Hashem are to be excluded from our speech. Aside from the prohibition of the leitzanus itself, it leads to many other sins.  The trait of leitzanus brings on Divine retribution even in this world and ultimately results in the destruction of the cynic.   The cynic enjoys his mockery; he cannot accept any reproof (which he will merely mock as well). Therefore the only hope for him is Divine retribution, for that he will be unable to mock. (See Mesillas Yesharim, Chapter 5.). Avodah Zarah 18b; Mesillas Yesharim Ch. 5. The Sages taught that someone who engages in leitzanus falls into Gehinnom. Avodah Zarah ibid. Furthermore, the leitz is one of four categories of people who will not merit to bask in the Divine Presence. Sotah 42a. The other three are people who regularly engage in lashon hara, flattery, and falsehood.   The prohibition against leitzanus includes reading heretical writings as well as any books and periodicals containing leitzanus, obscenity, profanity, etc., since they all debase and demoralize the Divine soul. Chavas HaShemirah ibid. Television and radio programs can easily fall into this category. EHRMAN 137

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GEN1245 If forced to alter the truth, one should still try to minimize the falsehood to the greatest possible extent.   Chofetz Chaim, Hilchos Rechilus 1:8   When falsehood is prohibited, it is prohibited in any form, great or small, even by creating a false impression through partial truths.   Even when it is permitted to alter the truth, we are still required to alter as little as possible (with saying half-truths, ambiguous statements, diversionary tactics, etc.). Ibid. If, however, one judges that these strategies will only arouse the other party’s suspicions and make matters worse, then to say an outright falsehood is permitted at the outset. Niv Sefasaim, Ch. 2 par. 12. When Yaakov Avinu came to his father impersonating Esav, as he was commanded to do, he avoided outright lying by saying, “I am   … Esav your eldest,” leaving room for the ambiguous explanation, “I am who I am, Esav is your eldest” [this verse; see Rashi]. EHRMAN 96

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GEN1285 It is permitted to make vows in times of distress or danger. Yoreh Deah 203:5 [this verse].  EHRMAN 499

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GEN1332 Just as it is prohibited for an employer to cheat his workers, so are workers required to do their work as diligently as they are able, as did Yaakov, who served his father-in-law Lavan with all his might in spite of the poor treatment he received. [this verse]. Furthermore, they are prohibited from wasting time on the job Choshen Mishpat 337:20 which is a form of stealing Mesillas Yesharim, Ch. 11.  When the Sages greeted Abba Chilkiyah he did not even return their greeting because he was in the middle of a workday and did not want to waste even a moment from his employment. Taanis 23b.  A worker is not allowed to deprive himself of food or sleep (e.g. by taking on an additional job at night or fasting) if this will impair his work efficiency during the day. Choshen Mishpat 337:19  This applies to all employees, but in particular to teachers of Torah, who must consider themselves employed by the Master of the Universe. Yoreh Deah 245:17, Rema and Beur HaGra 30. JOURNEY 349

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GEN1380 If a reasonable fear exists that wicked person who cannot be deterred will actually cause harm if not treated properly, then it is permitted to extend [] honor, i.e. standing in his presence and acting with feigned trepidation. However, treating such an individual with genuine respect, such as by speaking favorably of him out of his presence, is forbidden under any circumstances.  A rabid anti-Semite has become very powerful. The Jewish community may attempt to temper his hatred by means of gifts, etc. [this verse].   EHRMAN 104

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GEN1417 See [[GEN1142]] Genesis 22:16 swear JOURNEY 548-9

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GEN1439 Even if the speaker’s intentions are entirely good, he must take care [to tell the truth]. Chofetz Chaim, Hilchos Lashon Hara 10-2. … Any statements he makes must be strictly true, and contain no element of exaggeration.   Furthermore, if the subject is alleged to have violated the Torah, the speaker must be certain that his understanding of the relevant halachos is accurate and that he is applying them correctly to the case at hand.   Often, the right or wrong status of an action depends on many intricate details, and an individual who makes a quick judgment based on superficial or secondhand knowledge of the facts is likely to err. Therefore, it is important both to investigate all the circumstances thoroughly and to consult with a qualified rav regarding any halachic considerations. In Parshas Vayeishev Yosef misjudged his brothers’ actions and concluded incorrectly that they were guilty of certain sins. He was guilty of lashon hara for relating this information to this father Bereishis 37:2. EHRMAN 197-8

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