GEN1137 We should find it easier to save someone than to harm him.   Several people complained to Rav Moshe Leib of Sassov about a certain shochet (ritual slaughterer) and called for his resignation.   One person, however, argued that the shochet was the victim of slander motivated by jealousy. Rav Moshe Leib decided to allow the shochet to retain his position despite the fact that more people condemned him than defended him.   He explained: “Although God Himself commanded Avraham to offer his son Yitzchok as a sacrifice, Avraham obeyed the angel who hold him not to harm Yitzchok. A command from a high-tribunal is necessary in order to harm someone, but to save someone, even a lesser authority should be heeded.” Eser Tzichtzauchus, p. 61. PLYN 87

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GEN1173 Someone who loves to do chesed will do more than he is asked to do.   … Eliezer, the devoted servant of Abraham, had learned from his great master to appreciate the profound significance of helping others.   Chesed is not merely a kind act, but a manifestation of one’s belief in God.   Doing chesed is an act of emulating Him whose kindness is without bounds. Eliezer realized that the woman who would be deemed worthy of becoming a mother of the Jewish people must be the paragon of chesed.   … Rivkah ran (verse 20) to water the camels – an act which she was not even asked to perform.   On her own volition, she offered to draw enough water for ten thirty camels.  This act of chesed indicated that she was worthy of being Avraham’s daughter-in-law.   (Rabbi Isaac Sher in Leket Sichos Mussar, p. 38-39).  PLYN 88-9

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GEN1177 A person who wishes to do chesed should publicize that he has something which others might need.  Rabbi Yonoson Eybescheutz notes that the Torah emphasizes the fact that Rivkah carried her water pitcher upon her shoulder.  Others would hide their pitchers to avoid the bother of lending them out.   Rivkah, however, publicized the fact that she had a pitcher so that people might ask to borrow it.   (Tiferes Yonoson, on this verse).   It was customary in ancient Jerusalem that a cloth would be placed on the outside of the door to indicate that strangers are welcome to come inside and partake of a meal.  Baba Batra 93b.  I have seen notices in present-day Jerusalem advertising cassette tapes of Torah lectures which can be borrowed from a certain private individual free of charge.   Other signs publicize an offer to lend medical supplies free of charge.   PLYN 90

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GEN1179 Chesed reveals a person’ virtues.   The Midrash cited by Rashi [Genesis Rabbah 60:5] states that Eliezer ran because he saw the water from the well miraculously rise to meet Rivkah.   Although Eliezer witnessed this event, he did not consider it sufficient evidence to prove that she was worthy to be Yitzchok’s wife.  A test of her eagerness to do chesed was still necessary.   From here we see that even if a person is worthy of having miracles performed on his behalf, he is not deemed truly worthy unless he performs acts of chesed.  [Heard from Rabbi Yosef Dov Soloveitchik, Rosh Hayeshiva of Brisk in Jerusalem].   PLYN 90

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GEN1182 Even when planning to do a substantial act of chesed, say little and do much. Rabbi Samson Raphael Hirsch points out that Rivkah did not immediately say that she would also draw water for the camels.   She waited until Eliezer finished drinking.   Had she mentioned all of her intentions immediately, she would have been a conceited gossip who likes to make a big talk about her good deeds.  This would have shown a lack of Avraham’s trait of saying little and doing much.   When three stranger s appeared to Avraham, he said to them that he would fetch a morsel of bread, but in practice he fetched meat and cakes for his guests (Genesis 18:5-7).   We should follow the examples of Avraham and Rivkah not to needlessly boast about our plans to do good deeds. (Rabbi Hirsch’s Commentary, on this verse).  PLYN 91

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GEN1184 Every ordinary act of kindness can be exalted. … Rabbi Isaac Sher commented that even a seemingly minor action such as giving someone water, can be spiritually elevated when prompted by the proper motivation.   When Rivkah gave water to Eliezer and his camels, she did it with a love for chesed which was manifest in her speed.   For this deed she was deemed worthy of becoming the mother of the Jewish People.  Rabbi Sher encouraged people to elevate the level of their chesed.   Most people perform many acts of kindness daily by mere habit.  If we were to consider these seemingly insignificant acts not as automatic behavior responses, but rather as opportunities to do the will of God, we would succeed in transforming the mundane into the sublime.   (Leket Sichos Mussar, pp. 338-40). PLYN 92

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GEN1202 We are obligated to comfort a mourner.  … When a person visits someone who is sitting shivah (the seven-day period of mourning), he fulfills the commandment to emulate God Sotah 14a.   It is especially important to visit someone who probably will not have other visitors.   This is what Rabbi Samson Raphael Hirsch wrote about consoling the bereaved: “Be with him from whom God has taken a member of his family, and make him feel that though the individual dies, the Jewish community never dies.   Let his sorrow for the deceased by softened by the sympathy of the community.  Stay by him and show him that he is not forsaken.   Comfort him, remind him of the teachings of the Torah, show him how everything is only loaned, and that we have to give thanks for its withdrawal even as we give thanks for its bestowal.   Show him that in both days of joy and of adversity there are opportunities of fulfilling tasks which God’s wise love has imposed on us for our own salvation.  Console him, and melt the bitter sorrow into silent dedication to God’s will.   Do not say, however, ‘What can one do, one must resign oneself,’ for that is not consolation but blasphemy; it is the murmuring of the helpless against his helplessness, not the recognition of the blessed wisdom of God Shulchan Aruch, Yorah Daiah 376:2.   Sit silently by until the mourner himself gives vent to his sorrow in words, and leave him as soon as your presence seems to be a disturbance and he shows that he wishes to be alone with his grief.” Horeb, pp. 433-4.  It is fitting to direct the conversation to the subject of the deceased, and especially to mention the good qualities which endeared him to others.   Someone who purposely avoids mentioning the deceased, believing that in this way he will take the mind of the mourner off his grief, does not fully understand the psychology of grief.   A visit spent discussing trivialities is far less consoling to the mourner than a visit during which the deceased’s well-spent life is considered.  To be a Jew, p. 303.  PLYN 93-4

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GEN1240 A person should consider it an honor to serve his parents.   The Midrash Genesis Rabbah 65:16 states that Aisav’s coveted garments were the one’s he seized from Nimrod after having killed him.   Aisav wore these regal garments whenever he served his father.  Rabbi Shimon ben Gamliel said, “I served my father my entire life, but I did not reach even one percent of the level of honor with which Aisav served his father.   I wore soiled garments when I served my father and wore clean garments when I went outside.   When Aisav served his father, he wore only regal garments.   He felt that it was improper to attend his father wearing any attire other than his very best.”   PLYN 96

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GEN1243 Although it is usually forbidden to lie, at times it is permissible to tell an untruth.   … you are permitted to tell an untruth to promote peace only in situations when you have no other options (Emes Knaih, p. 46).  Moreover, your words should be as close to the truth as possible.   (See Rashi on [this verse] (Esau meant: “I am the one who is bringing you [food] and Esau is your firstborn.” [From Tanchuma Buber]).   PLYN 206

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GEN1247 See [[EXOD855]] Exodus 23:7 far PLYN 206-7

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