LEV2 (Continued from [[GEN502]] Genesis 4:9 where WAGS 119-120). The verse, "And He called to Moshe, and Hashem spoke to him" [this verse] also illustrates this principle. Why did Hashem first call Moshe and afterwords speak to him? The Torah teaches derech eretz: one must not say something to another person unless he first calls to him (Midrash). This rule appears explicitly in the Shulchan Aruch (Yoreh De'ah 246:12): A Rabbi should not be asked questions upon his entering the beis midrash; one may only approach him after he is settled down. The Talmud teachers, "One must first give praises to Hashem, and afterwards he may pray" (Berachos 32a). This idea can also be applied to interpersonal relationships--before making requests of another person, one should first praise him.

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LEV6 See [[GEN628]] Genesis 8:16 come out WAGS 122-3

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LEV10 The Prohibition against Divulging Another Person's Secret. An element of loyalty is the ability to guard a friend's secret. A person who divulges others' secret is considered a slanderer, as the verse says, "… Slanders, reveals secrets…" (Mishlei [Proverbs-AJL] 11:13). Included in this prohibition is the disclosure of any piece of information communicated by another person without receiving explicit permission from that person to share the information with others. The Talmud (Yoma 4b) says, "From where do we learn that it is prohibited to disclose another person's statement unless that person has given permission? From the verse, 'and Hashem spoke to him from the ohel moed to say (leimor)'" [this verse]. Rashi explains that the Gemara discerns a secondary, non-literal understanding of the word "leimore" -- "lo emor," literally, "do not say." This law is discussed at length in Sefer Chafetz Chaim (klal 2:7:18 and Hilchos Rechilus klal 8:5).

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LEV510 The Rabbis taught: Whence is it derived that if one pursues another to kill him, the second may be saved by [taking] the life of the first? From: "Do not stand idly by the blood of your neighbor" (Sanhedrin 73a)

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LEV580 [If after confronting the person] "If the person admits his offense, and asks for forgiveness, you should be ready to forgive" (Maimonides, "The Laws of Character Development" 6:6).

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LEV994 It is prohibited to hurt a Jew with one's words, as it says, "You shall not defraud one another; but you shall fear God, for I am Hashem your God" [this verse]. Rashi explains the meaning of this verse: "Here [the Torah] warns against ona'ah, that one should not irritate another person… " One must refrain from annoying a fellow Jew even indirectly or inadvertently. The Talmud (Bava Metzia 59b) says that if a man was sentenced to death by hanging by the court, one must never say to one of his relatives, "Hang up this towel." The word "hang" evokes memories of his relative's hanging, which will cause him to become embarrassed. Similarly, the halachic authorities relate that a certain woman was once suspected of having committed adultery in Teveriah [Tiberias--AJL]. A man called to her, "Teveriah, Teveriah!" in public. The authorities ruled that he ask her for forgiveness.

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LEV1115 Derech eretz can be defined as a type of behavior that will be acceptable by one's society and that is geared toward making people happy, as the Mishnah says: "Which is the proper path one should choose? One that is pleasing to the one who performs it and is pleasing to others (Avos 2:1). The essential ingredients of derech eretz are: impartiality; humility; sensitivity toward the feelings and rights of others; an understanding of human nature; a sense of justice; and respect for each individual and for humanity as a whole. Derech eretz requires a discipline of kindness, cheerfulness and constant awareness of one's surroundings. Acting with derech eretz (besides being a virtue in its own right" leads to peaceful coexistence with one's family, neighbors and society, and avoids the multitudes of misunderstandings caused by the behavior and attitudes of those who are lacking in this respect. Tanna Devei Eliyahu (Ravah 11) states: "Even when the Jewish people do not fulfill any Torah principle other than derech eretz, the verse 'Five of you shall chase one hundred, and one hundred of you shall chase ten thousand' [this verse] will be realized. If they do fulfill the principles of the Torah and perform the mitzvos, then the verse 'One shall chase one thousand, and two shall chase ten thousand' (Devarim 32:30) will come true." This statement implies that derech eretz is a redeeming virtue even when the Jewish people do not fulfill the other precepts of the Torah.

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NUM2 (Continued from [[GEN502]] Genesis 4:9 where WAGS 118-120). The verse, "And He called to Moshe, and Hashem spoke to him" [this verse] also illustrates this principle. Why did Hashem first call Moshe and afterwards speak to him? The Torah teaches derech eretz: one must not say something to another person unless he first calls to him (Midrash). This rule appears explicitly in the Shulchan Aruch (Yoreh De'ah 246:12): A Rabbi should not be asked questions upon his entering the beis midrash; one may only approach him after he is settled down. The Talmud teachers, "One must first give praises to Hashem, and afterwards he may pray" (Berachos 32a). This idea can also be applied to interpersonal relationships--before making requests of another person, one should first praise him.

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NUM127 Humility--Prerequisite of Tolerance. Masseches Derech Eretz describes the degree of humility one should strive to achieve: "Be as the threshold, upon which everyone treads, and as the peg, which people use for hanging objects" (Derech Eretz Zuta, ch. 1). This means that one is obligated to tolerate others even if they do not consider him worthy of respect. The Midrash adds, "Be lowly before everyone, especially before members of your household… Be the threshold, upon which everyone treads, for eventually the house will collapse, but the threshold will remain untouched (ibid. ch. 3). The Midrash says, "Everyone should learn Moshe Rabbeinu: He said, 'Choose for us people ...' (Shemos 17:9). This teaches us that he considered his pupil (Yehoshua) as important as himself." The Midrash develops a similar idea: "From where do we learn that one must treat others with as much respect as he treats his teacher? From the verse, 'and Aharon said to Moshe, 'Please, my master...'" [this verse]. Aharon was Moshe Rabbeinu's elder brother, and yet he addressed him as 'My master.' This teaches us that he regarded him as his Rav" (Yalkut Shemos 264). Tolerance leads to peace and to new friendships, and precludes anger. "A pious man was once asked, "What do you attribute people's affection for you?' He answered, 'Because I always consider other people to be better than me' Orchos Tzaddikim, Sha'ar Ha'anavah).

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NUM251 (Continued from [[LEV585]] Leviticus 19:17 rebuke WAGS 74-5). Rambam is of the opinion that this was Moshe Rabbeinu's sin at the mei merivah--he addressed the Jewish people in an angry manner, as the verse says, "Listen, rebellious ones…" [this verse]. Rambam explains that the simplest Jew of Moshe Rabbeinu's generation reached the same level of spiritual awareness as Yechezkel Ben Buzi the prophet. Thus, it was wrong of Moshe to express anger to people of such stature. Furthermore, the Jewish people understandably concluded that Moshe's anger was a manifestation of Hashem's anger toward them; in actuality, Hashem was not angry with them. Thus, in a certain sense, Moshe Rabbeinu was guilty of desecrating the name of Hashem.

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