GEN1228 [The class of those who speak lashon hara [evil speech] [includes] … a malcontent.]   Shlomo, a”h, said Proverbs 18:8, “The words of malcontents are as from those beaten (kemislahamim), and they descend into the pit of the stomach.” What this means is that the malcontent is a person whose manner and nature is to complain and grumble, and to always find criticism with his neighbor, concerning his actions and words. Even though his neighbor acts with him in a straightforward manner and in no way wrongs him, nonetheless he judges everything in a negative light, without giving the other the benefit of the doubt, and every error is turned into malicious intent.   He makes himself as one oppressed and beaten, as if he had been sorely sinned against by his neighbor, when [in truth] he is the one who strikes and beats, since his words descend into the of the stomach.   For one who vents complaints against another, when the latter has not harmed him and has only treated him well [this verse], is a raging storm upon the heart, Jeremiah 23:19, and he is like one who shoots arrows, which descend in to the pit of the stomach.   GATES 445

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GEN1232 One [should not] associate[] himself with an evil person. … the righteous detest the wicked, the pasuk says Psalms 15:4, “A despicable person is detested in his eyes.”  Our Sages, z”l, said concerning this Baba Kama 92b, “Not for naught does the starling mingle with the raven, but because it is of the same species.” [I.e., the starling, by mingling with the not-kosher raven, shows that it too is not kosher] and [ibid.] “Every bird dwells with its kind, and a human, with one who is like him.” Moreover, they said Megilah 28a, “It is forbidden to look at the likeness of an evil person, as the pasuk says Kings 2 3:14, “Were it not for my respect in the presence of Yehoshafat, king of Yehudah, I would not look at you nor see you”; and [ibid.], “Who ever looks at the likeness of a wicked person, his eyesight dims as he ages, as the pasuk says [this verse].   – [this occurred] as a result of his looking upon the form of Esav, even though he was not aware of Esav’s activities, since Esav concealed his deeds, as the pasuk says Isaiah 29:15, “Their deeds are [performed] in darkness.”  … many pathways toward death await one who associates himself with an evil person.   (See also, this cite, comment at 27:21)   GATES 383-5.

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GEN1248 Ramban [AJL – Rabbi Moses b. Nahman aka “Nachmanides”] writes that Yitzchak did not recognize Esav as evil.  (Zeh Hasha’ar).   (See also comment this citation at 27:1) GATES 383

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GEN1280 (Continued from [[DEUT1295]] Deuteronomy 23:22 vow GATES 249-251 Indeed, we have been commanded not to take vows, as the pasuk says Deuteronomy 23:23, “But if you refrain from making vows, you will not incur sin”; our Sages derived from this Nedarim 77b: if you do take a vow upon yourself, you will incur sin.  The reason for this is that an oath is a pitfall before the one who takes the vow, lest he violate his word or delay its fulfillment.   But a righteous person is gracious and giving Psalms 37:21, with the need for taking a vow, unless he calls out of distress Psalms 118:5 [I.e., in times of trouble, when he calls out to Hashem for help], in which case a vow is in place, just as the pasuk states [this verse].   Likewise, when the leaders of the Jewish community, who represent the entirety of Yisrael, assemble together [Devarim 33:6] they vow [in public] with the intent of strengthening weak hands [Yeshayahu 35:3, Iyov 4:3; I.e. the righteous person will make a public vow to do a mitzvah so that the others will be motivated to do the mitzvah as well. GATES 251

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GEN1351 Our sages, z”l said Leviticus Rabbah 25:1, “It is a tree of life for those who grab hold of it” Proverbs 3:18. … one who violated a transgression that incurs excision or capital punishment administered by beis din, … the Torah will shield him from suffering … when he focuses his toil and exertion in Torah, and deprives his eyes of sleep [this verse], this takes the place of suffering, as our Sages, z”l, said Sanhedrin 99b that all physical beings are born to toil; fortunate is he whose toil is Torah.   GATES 467

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GEN1369 “When Hashem, your God, drives them out from before you, do not say to yourself as follows, “Because of my righteousness, Hashem brought me here to take possession of this land”… Not because of your righteousness or your rectitude [are you entering to take possession of this land]” Deuteronomy 9:4-5.  Herein we have been admonished not to imagine that our success is due to our own righteousness and rectitude.  Rather, we must believe and know within our hearts that our prosperity derives from the kindness of the Exalted One and from His abundant goodness, as Yaakov Avinu, a”h, said [this verse].  GATES 205

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GEN1379 Those who are truly tzaddikim [righteous] and upright, their thoughts are constantly like a lion’s roar, and they cry out over their sins like the crash of the sea.  “…for it is the way of tzaddikim to always fear [their sins].   Ramban [Nachmanides] on this verse.   GATES 107 (Continued at [[DEUT1697]] Deuteronomy 32:28 discernment GATES 107-8)

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GEN1440 Know that once the listener accepts lashon hara, the law for him and the portion [of punishment] meted out to him Esther 4:11, Jeremiah 13:25 is equal to that of the one who spoke the lashon hara, for people will say, “Those who heard his words accepted them. This proves that they are true and accurate.”   Even if the listener [merely] bends his ear and shows that he is attentive and accepting of these words in the presence of others, this also abets the evil, causes the disgrace of his fellowman, and strengthens the hands of the one who brings his negative reports (Lit. evil gossip) to others.  GATES 411 (Continued at [[NUM357]] Numbers 30:3 violate GATES 411)

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GEN1478 One who fondles children, [i.e., leading to his arousal and the ejaculation of semen, cf. Nidah 13b), or masturbates, using his hand or foot, is punishable with misah bidei Shamayim [Divine capital punishment] (i.e. for wasting his semen).  Our Sages, z”L, said Nidah 13b that his punishment is equal to that of the Generation of the Flood, which corrupted its ways. Similarly, one who performs a deed such as that of Er and Onan – “to thresh within and ejaculate without,” so as to waste semen – is sentenced to death, as the pasuk says [this verse]. The pasuk also says concerning those who waste semen Isaiah 57:5, “You who stimulate yourselves under the elah-trees, under every luxuriant tree – [you] who slaughter the children [by wasting semen, he has slaughtered the children that would have been born of that seed. Maharsha, Nidah 13a).  GATES 285-6

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GEN1487 The “tinge of murder” involves shaming another [lit., “making the face white.”] his face pales and loses its ruddy complexion.   This is comparable to an act of murder, as our Sages, z”l, said Baba Metzia 58b.  GATES 307

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