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LEVITICUS — 19:14 block

LEV377 The early Sages would pray "that we not envy others, nor they envy us" (Yerushalmi, Berachos 4:2). Why did they pray for others with respect to this trait more than with respect to other traits? The idea is that many men cause others to envy them. When they don beautiful clothing and do not avail others of what is theirs, they arouse envy and covetousness. They would, therefore, pray for others, lest they cause them envy, and the Torah has said [this verse]: "And do not place a stumbling block before the blind." Therefore, it is a virtuous trait in a man not to wear unusually beautiful or costly garments, neither he, his wife, nor his children. The same applies to food and other matters--so that others not envy him. But if one has been graciously favored by the Blessed Creator with wealth and property, let him benefit others thereby, both rich and poor, and comport himself gently with them and accord them lovingkindness. We have already expanded upon the great desirability of being beloved by others. And when he is beloved by all men, they will not envy him and will not desire what is his.

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LEVITICUS — 19:15 judge

LEV450 If you see a man saying or doing something for which he may be judged either favorably or unfavorably--if he is a God-fearing man, you are obliged to judge him favorably in keeping with the truth, even if the indications are much more for an unfavorable than for a favorable judgment. And if he is in the middle range, generally keeping himself from sin, but sometimes stumbling into it, you should put aside the doubt and judge him favorably. Our Rabbis of blessed memory have said [Shabbos 127b]: "One who judges others on the scale of merit will be judged by the Almighty on the scale of merit." And this is a positive commandment of the Torah, as it is written [this verse]: "In righteousness shall you judge your neighbor." And if the indications are for an unfavorable judgment, let the matter be doubtful in your eyes and do not judge him unfavorably. If most of the man's actions and words, however, are evil, and you know that there is no fear of the Exalted One in his heart, then an unfavorable judgment is to be placed upon his deeds and words.

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LEVITICUS — 19:17 reprove

LEV600 [Among the fundamentals of repentance]: Turning as many as possible away from transgression, as it is written (Yechezkel 18:30): "Return and turn others from all your offenses." We are hereby taught that this is one of the principles of repentance. And it is written [this verse]: "You shall surely rebuke your fellow man, and not bear sin because of him." This teaches us that if one does not reprove the other he is punished for his sins. And David said, likewise (Tehillim 51:15): "I will teach offenders Your ways and sinners will return to You."

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LEVITICUS — 19:18 grudge

LEV632 It was taught: Which is revenge and which is bearing a grudge? If one said: Lend me your scythe, and he was refused; and the next day the other said to him: Lend me your spade -- if he replied: I will not lend it to you, just as you did not lend to me--this is revenge; and if he replied: Here it is -- I am not like you, who do not lend -- this is bearing a grudge (Yoma 23a)

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LEVITICUS — 19:18 grudge

LEV630 If someone revealed your sin, do not say: "Just as he revealed my sin, I, too, will reveal his sin," for it is written [this verse]: "Do not take revenge and do not bear a grudge." And do not vaunt yourself, saying: "Although he revealed my sin, I will not reveal his," for in doing so you already reveal half. This is a great principle in the fear of Heaven. If this sinner, however, is not God-fearing, such as one who cast from himself the yoke of the Kingdom of Heaven, and does not keep himself from one transgression which all the people of this town know to be a transgression, then it is a mitzvah to speak disparagingly of him and to reveal his sins and to demean transgressors in the eyes of men so that they hear and despise him and keep themselves far from transgression, as it is written (Mishlei 29:27): "The abomination of the righteous is a man of wrong," and (ibid. 8:13): "The fear of Hashem is to hate evil."

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