DEUT1158 We must remove all potential pitfalls from our property. The Torah obligates us to remove all pitfalls and obstacles from our property to prevent people from getting hurt. Below are the basic laws of this commandment: [Author provides list of details, including "You are obligated to remove anything from your property that might cause a fatal injury (For example, a faulty electrical outlet) (Choshen Mishpot 427:8). Therefore, you are forbidden to keep a vicious dog or defective ladder in your house (Shaarey Tshuvah 3:101).

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DEUT1171 We should not ask two people who are unsuited for each other to work together. The Torah prohibits us from plowing with two animals of different species. The Chinuch (550) states that one reason for this prohibition is that it will distress the two unlike animals to be together. Every animal needs to be with others of its kind. The Chinuch adds that this has practical applications relating to people. Do not appoint two people for a joint task if they are so different that working together will be uncomfortable for them. Educators and employers should be aware of this principle whenever they need to appoint people to work together on a project.

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DEUT1218 We must not fail to show kindness to others. Rabbi. Shimon said in the name of Rabbi Eliezer that from here we see the punishment of those who withhold kindness. During the forty years that the Israelites spent in the desert they had manna from heaven, quails, and water from the well that went with them. In addition protective clouds encircled them and journeyed before them to show them the way. In short, they lacked nothing. Nevertheless, courtesy requires that if people come from the journey, they should be welcomed with food and drink. For failure to afford the Israelites this basic courtesy, the Ammonites and Moabites were banned from entering the assembly of the Lord. This involves the exclusion of the males of these two nations from marrying a Jewess even if they converted to Judaism (Yevomos 76b). From here we see the retribution of those who failed to show kindness to those who did not need it. How much greater will the punishment be for those who do not show kindness to someone who does require it. (Vayikra Rabbah 34:8)

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DEUT1350 We must publicize how reprehensible it is to speak against others. In a public letter, the Chofetz Chayim cites the Ramban who explains that this verse obliges us to tell our children and future generations how reprehensible loshon hora is. We must publicize how wrong it is to speak against others. People must realize that refraining from loshon hora is not merely a meritorious trade, but an obligation of the highest magnitude. Unfortunately, too many otherwise observant Jews behave as if the prohibition against loshon hora did not exist. Even those who are careful do not feel as upset when they happen to speak or hear loshon hora as they would if they accidentally were to eat pork. Therefore, we must do all we can to publicize the gravity of speaking loshon hora. Moreover, if you influence others not to speak loshon hora, you will find that you yourself will be much more careful with what you say. (Michtevai Chofetz Chayim, letter 35). Since this verse comes to teach us to refrain from speaking loshon hora, the question arises why the Torah describes Mariam's sin. Rabbi Simcha Zissel Ziv writes that this teaches us the principle that it is permissible to relate derogatory information about someone when one's sole purpose is to teach another how to behave. It is a great merit for Miriam that others will learn from her experience to be careful not to speak loshon hora. This is the reason the Torah mentions the sins of various individuals and groups. (Chochmah Umussar, vol. 2, . 459, essay 340). The Chofetz Chayim writes that if a person sees faulty traits in someone (for example, conceit, a bad temper, lack of diligence in Torah study), and fears that his children or students might imitate that person, it is proper to warn them about that individual's shortcomings. The prohibition against disparaging others applies only when the words are said with intent to belittle and disgrace the person spoken about. If the intent is to alert others not to follow in the footsteps of someone who has faulty traits, it Is permitted to mention that person's faults, and it is even considered a mitzvah. It is necessary in such cases to clearly explain the purpose of your derogatory words in order to avoid any misunderstanding on the part of your children or students. If an entire community acts improperly and you fear that someone may copy their faults, you are permitted to point out their shortcomings in order to prevent a person from mingling with them. If you have first-hand knowledge of a person's fault (that is, you have witnessed it yourself), you may deliver the warning as an undisputed fact. If you only know the information from hearsay, you must give the warning in the following manner: "I have heard from others that…" Although the speaker is obligated to mention someone's faults to prevent imitation, the listeners are not allowed to except information as the absolute truth. They are only permitted to be wary in order to protect themselves from a harmful influence. (Chofetz Chaim 4:10 and B'air Mayim Chayim 42; Guard Your Tongue, p. 63).

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DEUT1378 We are obligated to pay wages on time. The Torah obligates us to pay employees on time (Chinuch 588). Failure to pay on time is a violation of this positive commandment and also of a prohibition (Vayikra 19:13; Chinuch 230). Below are the essential laws of this commandment as set forth by the Chofetz Chayim: [Author provides details and examples.] ... The Chofetz Chayim used to say that there are two types of merchants. One is so clumsy that even the best merchandise become spoiled when he handles it. Another merchant is adroit at salvaging what others would throw out and is able to make a profit from it. So too with mitzvos. Some people make use of every possible opportunity to fulfill mitzvos, while others let hundreds of opportunities slip by. Take the mitzvah of paying workers on time. There are very many people who do this regularly, but they fail to realize that they are fulfilling a mitzvah. The next time you pay a worker on time, have in mind that your action is the fulfillment of this commandment. (Amud Hachesed).

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DEUT1423 We are forbidden to strike others. When someone receives lashes in court, the Torah prohibits striking him beyond the prescribed amount. This prohibition also applies to a layman who strikes his fellow man. Even someone who deserves lashes in court is not to be hit needlessly; all the more so anyone else. (Chinuch 595, Choshen Mishpot 420:1; Shaarey Tshuvah 3:77). 1) You have no right to hit someone even if he starts an argument with you and curses you. If, however, he hits you first, you are permitted to hit him back to save yourself. Nevertheless, you have no right to hit him after he stops hitting you unless he's going to hit you again. Even when you may hit someone to protect yourself, you should not hit him more than is necessary. (Shulchan Aruch Harav, vol. 6). 2) If you see A hitting B, it is a mitzvah to hit A to stop him if that is your only option. If, however, you are able to stop A with any other method, you are obliged to do so. (ibid). 3) If someone tries to steal something from you, you are permitted to hit him to stop him. (ibid). 4) It is forbidden to hit someone even if he gives you permission to do so. (ibid). 5) A parent is permitted to hit his child to train him to behave properly, but not otherwise. (ibid). 6) You violate this prohibition if you maliciously throw an object at someone, even if the object is light and does not cause damage. (Rabbi Yosef Dov Soloveitchik, Rosh Yeshivah of Brisk in Jerusalem).

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DEUT1445 If the only way to save someone's life is to kill his pursuer, we are obligated to do so. We are commanded to save someone who is being pursued even at the cost of the life of the pursuer. When it is possible to prevent the pursuer from murder by merely injuring him, it is obligatory to do so. However, if the only way to save the life of someone who is being attacked is by killing the pursuer, you are required to do so. (Chinuch 600).

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DEUT1460 We are forbidden to keep inaccurate weights and measures In our homes. These verses (25:13-16) prohibit us from keeping inaccurate weights and measures in our homes even if we do not use them. It is always possible that they will be used by someone who is not aware that they are inaccurate. (Chinuch 602; Choshen Mishpot 231:3)

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DEUT1497 We are forbidden to speak or act disrespectfully to a parent. A person who speaks insolently to his parents or raises his voice to them, falls into this category (Pele Yoatz, section dibur). The same applies to a person who speaks loshon hora against his parents (Chofetz Chayim, Introduction).

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DEUT1510 We are forbidden to speak against someone behind his back. If you maliciously speak loshon hora about someone behind his back and do not want him to find out that you maligned him, in addition to violating the prohibition against speaking loshon hora, you also incur upon yourself this curse. (Chofetz Chayim 3:1)

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