LEV1072 See [[EXOD662]] Exodus 21:26 slave MEIR 17-20

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LEV1091 See [[DEUT610]] Deuteronomy 5:14 rest MEIR 190-1

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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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DEUT24 Being ethical does not always mean being impartial. Justice may be blind, but fairness may require taking account of someone's special situation. While the judge must be impartial and treat weak and strong alike according to the strict letter of the law, the individual is called upon to show a special forbearance toward the weak and the downtrodden, and to give them a special consideration. The commandment "Do not show favoritism in judgment; hear the small and the great alike" [this verse] applies in court of law, but in our private dealings a different standard applies: "If the [borrower] is poor, do not go to bed without returning his pledge;" [Deuteronomy 24:12]; "Do not distort the judgment of a stranger or an orphan; do not take a pledge from a widow;" [Deuteronomy 24:17]; "When you gather in your crop from the field and forget a sheaf in the field, do not go back to take it; let it be for the stranger, the widow, and the orphan." [Deuteronomy 24:19]. For while taking a pledge or taking every last sheaf is not improper in itself, we have to adopt a flexible attitude when dealing with the disadvantaged.

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DEUT86 Our sages understood this as meaning that we are commanded to avoid unnecessary danger.

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DEUT160 Hard work is in itself an admirable trait. … But we must admit that this fine trait can be overdone. The Torah is concerned that man may be reduced to a mere working machine. To this end, the Ten Commandments specifically give the Sabbath day as a day of rest for everyone – ourselves, our animals and our servants [this verse]. The Torah further tells us that we are not to give our servants "crushing work," Leviticus 25:43 and this ethical principle applies to ordinary workers as well. Sefer Ha-Hinnukh 346. Where do we draw the line between admirable and excessive work? According to Jewish law, this distinction is not based primarily on how much exertion is involved. The nature of the work is just as important. In particular, we have to be careful not to assign work that is gratuitous or demeaning

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DEUT161 See [[EXOD602]] Exodus 21:26 slave MEIR 17-20

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DEUT309 While the laws of halakhah are obligatory only for Jews, our approach maintains that these legal rules express and enunciate eternal and universal ethical principles. This idea was given very eloquent expression by the great medieval authority Nachmanides (Rabbi Moses ben Nachman). In his great commentary on the Torah, Nachmanides discusses the commandment "And you shall do what is straight and right". [This verse]. Here the Torah is commanding us to act in an ethical way, yet the commandment begs the question of how we know what course of action is the ethical one. Nachmanides explains that we are able to deduce general ethical principles from the specific mandates of the many laws of interpersonal behavior, principles that apply even in instances that may be beyond the scope of the law. ... ethical behavior, the good and the straight, is neither independent of fulfillment of the commandments nor synonymous with them; it is an extension and extrapolation of the ethical examples embodied in them.

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DEUT1363 See [[DEUT24]] Deuteronomy 1:17 favoritism MEIR 147

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DEUT1404 See [[DEUT24]] Deuteronomy 1:17 favoritism MEIR 147

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