NUM297 Modesty is a paramount value in Jewish tradition … Jewish law asks us to avert our gaze if we see someone engaging in a private activity, even an innocent activity that is not being concealed. Eighteen-century authority Rav Shneur Zalman of Lyady writes, "Neighbors need to be as careful as possible not to look at one another's activities in their common courtyard." Shulhan Arukh ha-Rav, Nizkei Mammon. Modesty is one of the most important foundations of a Torah personality. Modesty means there are some things that we should keep to ourselves or within a small circle of friends. In order to develop a healthy personality, we need a clear demarcation between ourselves and others; we need to know that there are some things that belong only to ourselves, secrets between the individual and the Creator. One way of expressing the idea of modesty is through modesty interest; men and women alike are encouraged to avoid clothing that is revealing, provocative, or flaunt the anatomy. The identical principle applies to one's character; Jewish tradition discourages being, too, open with private information. Our sages state, for instance, that a person should not flaunt his achievement; conversely, someone who has a shortcoming should be discreet about that, too. Bava Metzia 23b, Shabbat 53b.

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NUM298 In Judaism, it is clear that privacy is a very important value. In trying to curse the Jewish people, Bilaam continually blessed them. His greatest blessing, which was eventually put in the prayerbook (Prayer recited each morning when rising, found in the first few pages of every siddur) was [this] verse describing how good is the tent of Jacob. What was so special about this particular blessing and what was so special about the tents of the Jewish people? Rashi (commentary on this verse) explains that the doors to their tents did not face each other. Why is that so significant? Because by intentionally placing doors that would not face each other, the people were demonstrating that they could not and did not want to see what was happening in their neighbor's tent. This was the greatness of the people and demonstrates to us the importance of maintaining the privacy of each individual Jew. When a poor person owed money and the lender needed a security, the poor person would have to give a security for the loan, such as a blanket, every day (since the poor person was too poor to part with it permanently), and this would be returned each evening. However, when collecting the security, the lender was not permitted to enter the poor man's home, but had to wait outside until the poor man gave it to him (Deuteronomy 24:10–11). This guaranteed that no matter how poor a person was, his privacy was sacred and could not be violated. The Talmud (Pesachim 112a) states that privacy was so important that one was not even permitted to enter one's own house without knocking first, lest he should discover something private his wife would not want him to know about. And, certainly, each person must knock before entering someone else's home. There is even a concept in Judaism of legal damages for invading someone else's privacy, Hezek Re'iyah (Bava Batra 2b), a concept far more sophisticated then any twentieth-century statutes on this issue. This type of damage, invading someone's privacy, was incorporated into Jewish law (Shulchan Aruch, Choshen Mishpat 153:1). To guarantee privacy, one may not even open a window in one's own house if, by doing so, it allows a person to see into his neighbor's home (Shulchan Aruch, Choshen Mishpat 154:3,6). This type of damage was subject to monetary compensation. Later on, in the Middle Ages, when mail was not sealed in envelopes the way it is delivered today, in a famous dictum, Rabbeinu Gershom forbade anyone from looking at another person's mail, as a right of privacy. Therefore, the importance and right to privacy and a private life is paramount in Judaism.

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NUM299 We must respect the privacy of others. When Bilaam saw that the tents of the Jewish people were set up so that the entrance of one did not face the entrance of another, he said this verse. (Rashi) People are naturally curious and are interested in knowing about the comings and goings of their neighbors. That is exactly why our forefathers, during their four years in the desert, encamped in such a manner that would ensure the greatest amount privacy. We have an obligation to respect the right to privacy of others. When passing someone's window, we must resist the temptation to look in. (See Choshen Mishpot 159 for the laws concerning a neighbor's rights to privacy). Because of our obligation to respect the privacy of others, Rabainu Gershom placed a chairem (a ban with the penalty of excommunication) on reading someone else's mail without permission (B'air Hagolah, Yorah Daiah 334:123). Even parents should not read the mail of their children without permission (see Rav Chayim Palaji, p. 18).

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NUM301 See [[GEN805]] Genesis 13:13 sinners GATES 169-171

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NUM302 The Second category [of scoffer] entails one who ridicules other people [i.e., the first category is referring to one who acts or speaks scornfully, while this category refers to one who derides others inwardly] – – he belittles them in his heart due to their limited attainment of virtues, or their limited current success in acquiring honor and power, or he derides them for their impoverishment and destitution. Pride brings about this characteristic, or [it is caused by] an abundance of tranquility and pleasure, as the pasuk says (Tehillim 123:4), "Much has our soul been sated with the ridicule of the tranquil, with the contempt of the arrogant." Sometimes the scoffer marks the holy ones and the prophets, as the pasuk says (Yirmeyahu 20:7), "Everyone mocks me." Shlomo, a"h, said (Mishlei 14;21), "One who derides his friend is a sinner," and (ibid., 11:12), "He who derides his friend lacks wisdom." He also said (ibid., 17:5), "He who mocks a pauper affronts his Maker; one who rejoices over [another's] misfortune will not be absolved." What this means is that one who mocks a pauper shows himself to regard success as due to man's efforts, attained through his intellect, as the pesukim say (Devarim 8:17), "You say to yourself,' 'My strength and the power of my hand have amassed this wealth for me,'" and (Yeshayahu 10:13), "For he said, 'With the strength of my hand I have achieved, and with my wisdom, for I am perceptive.'" For this reason he mocks the pauper, for inwardly he says that the other has not attained wealth because he lacks intelligence and adroitness. With this he affronts the Maker of both the pauper and the rich, for everything comes from Hashem, as the pasuk says (Mishlei 22:2), "The rich man and the pauper meet [their fate]; Hashem is the Maker of them all." Concerning one who rejoices over another's misfortune, the pasuk says that "he will not be absolved" – – even though he has not caused any harm in deed or speech he will not be absolved. Nonetheless, the evil of one who rejoices over another's misfortune does not reach the evil done by one who mocks the pauper. [Besides acting badly toward another, he also "affronts the Maker" by denying Divine providence (Sha'arei Teshuvah Hamevo'ar.)] Because scoffing is rooted in arrogance, which is the converse of humility, Shlomo, a"h, said (ibid., 3:34), "In truth the scoffers, He will scoff at; the humble, He will give a favor." This means: In truth, the scoffer who mocks people will be mocked by Hashem, as the pasuk says (Tehillim 2:4), "He Who sits in heaven will laugh, Hashem will mock them." The Hebrew word "im" [The first word of the verse in Mishlei 3:34, usually translated as "if," here means "in truth."] is to verify the matter. In a similar vein we find [this verse], "for in truth, Kayin will be expelled," and (Mishlei 23:18), "or in truth, there is a future [reward]." [Both verses use the word "im" to express "in truth."]

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NUM303 See [[EXOD369]] Exodus 20:5 them DORFFRAG 66-7

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NUM304 See [[EXOD979]] Exodus 32:10 thee COHON 196-7

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NUM305 See [[EXOD155]] Exodus 12:17 matzos TZADIK 291-293

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NUM306 See [[EXOD38]] Exodus 2:12 smote TZADIK 279-81

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NUM307 From here it is derived that one does not enter the house of study with weapons. He had taken the blade and placed it in his tunic, and walked supporting himself on its shaft (Sanhedrin 82a)

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