EXOD588 The Talmudic interpretation of the words "an eye for an eye" [this verse], is that they merely enjoin monetary compensation. Such compensation, commensurate with the accidental destruction of life or limb, must be accepted as authentic, because it is truest to the spirit of the Torah.

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EXOD589 When the aim of a Rabbinic command is to enforce Biblical ruling in monetary assessments of damage, or to strengthen the claims of a hired servant, the Rabbis are vested with full authority to read a new meaning into the command, as in the case of the Lex Talionis [this verse]. Even in matters not strictly monetary such Rabbinic power was made manifest. Take the case of the Agunah, the anxious widow, whose remarriage was allowed on the corroboration of one witness only testifying that her lost husband was found dead. Even if that witness be a woman who elsewhere was incompetent in the eyes of the law to act as a witness, her evidence here was considered valid. The plight of such hard examples force to the Rabbis to reinterpret some of the Biblical laws on the grounds of humanitarian reasons advocated by the Torah [Yeb. 88a; Gitt. 3a].

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EXOD704 Charity is not only a gift of touched sympathy; it is also a duty. It behooves the fortunate to rescue the unfortunate from their plight; for what they possess was given to them for this purpose. "The poor are God's people", says the Tanhuma; "does it not say 'If thou lend money to any of My people, even to the poor with thee?' [this verse]. Do not forget that 'There is a wheel which rotates in this world', and that the turn of the wheel which made you rich one day may make you poor another."

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EXOD765 The Ethics of Love are summarized in the injunction: "Thou shalt love thy neighbor as thyself" [Lev. xix. 18.] The word "neighbor" includes those of other races and creeds, being irrespective of whether they are good or base, kind or cruel. Our duty is to love them. If he is deaf or blind, he is entitled to our consideration [Lev. v. 14]. The reputation of another should be inviolable [this verse]. Tale-bearing, wicked insinuations, hatred of another even in our heart, are all proscribed [Lev. xix. 17]. Love declares unethical the revengeful and relentless disposition, and pronounces as abominable dealing in false weights and measures [Lev. vv.35-36]. Love extends to reverence of old age and embraces the dumb creatures pacing earth as having claim on our consideration. Love precludes malice and bitterness, prejudice and intolerance. We are not to rejoice when our enemy is dejected, nor to be dejected when he is elated. Kindness and sympathy should know no bounds. [Exodus xxiii. 4-5].

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EXOD799 See [[EXOD765]] Exodus 23:1 rumors LEHRMAN 39

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EXOD840 Duplicity, resulting in concealing the truth and in creating a false impression, even when the excuse be that it was for a good purpose [Shevuot 31a], is to transgress the Biblical command "Keep the far from a false matter" [this verse]. To pretend to harbor for another an affectionate feeling not actually there, in order to create favor, is to sin against truth. To be lavish in the singing of a bride's praises when she does not deserve them was considered by the School of Shammai as a transgression against the canons of strict truth. The School of Hillel, purely out of consideration for the peculiar circumstances, took a more lenient view [Ket. 17a]. As a precaution against telling an untruth, the advice is to train the tongue in cases of doubt to utter the words "I do not know" [Ber. 4a]. Especially on our guard must we be when speaking to children. "Never tell a child: 'I shall give you so-and-so' unless you actually will give it to him; lest he learn from you to tell untruths." [Sukk. 46b]. Truth is the hallmark of character. "Sin has many tools, but a lie is a handle to fit them all", a warning to be heedless of which is criminal folly.

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EXOD851 Truth is the seal of God, the beginning and the end of all things [Deut i.17]. It is therefore a profanation of the name of God to avoid the truth with intent to deceive. Perjury is vigorously denounced in the Decalogue [Exodus xx. 7] and in other parts of the Torah [this verse; Lev. xix. 11]. False witnesses, in certain cases, were punished with that penalty which their victim would have received had their plot not miscarried [Deut. xix. 15-21]. Lying is an abomination which receives the lash of fury in all our teachings [Ps. xv.2; xxiv. 4; ci. 7; Zech viii. 16-17; Zeph. iii.13]; it is a direct offense against God "who lieth not" [I Sam xv. 29; Ps. lxxxix. 34]. On this account liars, mockers, hypocrites and slanderers cannot appear before the Heavenly Throne [Sot. 42a]. To speak the truth is a duty which admits of no limitation; only where domestic peace is threatened by the whole truth can "the white lie" be uttered. [Yeb. 65b. On account of shelom bayit, of not destroying that domestic peace and happiness that is so highly prized in our way of life, can a slight modification of the rigidity for truth be allowed.] It is the duty of the Israelite to deceive no man, to speak the truth in his heart and to suffer no false word to be uttered in his presence.

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EXOD875 See [[EXOD226]] Exodus 15:21 sing LEHRMAN 39-40

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EXOD917 See [[EXOD932]] Exodus 25:2 offering LEHRMAN 208

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EXOD923 When our ancestors were thrilled into a ready acceptance of the Torah, their instantaneous reaction was "We shall do and we shall understand" [this verse]. This truer translation is apt to be misunderstood. What they intended to imply was this: "We promise to make our religion one of belief and action". To translate that promise into deed, the Sidra of Yitro [Exodus xviii-xx], containing the Decalogue, is immediately followed by Mishpatim, [Exodus xxi-xxiv], with its summary of some of the most essential laws of the Mosaic legislation.

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