LEV397 See [[DEUT1280]] Deuteronomy 23:20 interest CCCBM 147

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LEV414 It is a negative commandment not to cause one's fellow-man to stumble over anything as Scripture says, nor shall you put a stumbling-block before the blind [this verse] -- which means that if the other person is blind about something and he comes to ask advice, we are not to give him counsel that is not right. This includes everything, whether in worldly matters or in matters of Torah. It is forbidden, too, to bring someone, or to help him or cause him to come, into the power of sin. It is even forbidden to bring a heathen to transgress the laws of the Torah which he is enjoined to observe (any of the seven commandments for all descendants of Noah).

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LEV419 See [[EXOD695]] Exodus 22:24 interest CCCBM 145

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LEV439 It is a negative commandment to show no honor to an eminent man in a court judgment as Scripture says, nor shall you favor the person of the mighty [this verse]. This means that if people come before him [a justice] in a lawsuit, one great and one small [in importance, etc.] he is not to honor the great one and is not to treat him cordially. He is not to greet that one in any greater extent than the other one.

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LEV445 It is a negative commandment to commit no injustice in rendering judgment as Scripture says, You shall do no injustice in judgment [this verse]. This means not to declare the guilty innocent or the innocent guilty. Included in this prohibition is the rule not to delay the verdict. After it has become evident to the judge where justice lies, if he dwells at length on clear matters in order to cause one of the litigants distress, this is in the general category of injustice.

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LEV446 See [[DEUT1399]] Deuteronomy 24:17 pervert CCCBM 157

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LEV461 It is a negative commandment not to have pity on a poor man in a court trial as Scripture says, neither show you favor a poor man in his cause (Sh'moth 23:3); and it says further, you shall not respect the person of the poor [this verse]. [This means] that the judge should not say, "He is an indigent man, and we have a duty to sustain him. I will declare him right in the court case, so that he will be sustained with ease."

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LEV482 It is a negative commandment not to refrain from rescuing one's fellow-man from danger for Scripture says, neither shall you stand idly by the blood of your brother [this verse]. For example, if someone sees another person drowning in the river, or in any other perils, he is duty-bound to save him in any way possible. Included in this is the duty to save one's fellow-man from a monetary loss: for example, if he knows that a heathen or a bandit wishes to attack his fellow, and it lies in his ability to pacify him [the outlaw], he has a duty to pacify him.

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LEV520 Individuals privy to a spicy bit of gossip, which is given confidentially to them, will seldom honor their promise to keep the news secret. Indeed, their breach of confidence is frequently committed with frivolous mischief. It is not that these talebearers are devoid of a sense of honor. It is only that they and their sources of information regard the request for confidentiality as a pro forma ritual which need not be taken seriously. An addicted spreader of gossip may not be guilty of a breach of confidence; nevertheless his conduct is highly unethical. Judaism is critical of talebearing, even if the tale is common knowledge, and such practice is severely condemned in the Bible [this verse]. In areas other than idle gossip, a breach of confidence is a major offense, potentially injurious to life and fortune. One who discloses the secret itinerary of an important official may expose him to the risk of an attack. Revelation of trade secrets may ruin a business. The same is true of many other situations in every walk of life. (Continued at [[DEUT1303]] Deuteronomy 23:24 lips BLOCH 76-7)

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LEV592 The duty of admonishing is open-ended. If unsuccessful at first, one must try again and again (Sifra, this verse).

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