GEN952 In certain situations the Sages allowed an altering of the truth … For example, it is permitted, and indeed a mitzvah, to alter the truth to bring peace between two parties in a dispute, or between quarreling spouses. We find that even Hashem altered the truth in order to bring peace into a marriage. Rashi, Bereishis 18:13, and Talmud, Yevamos 65b.  The Sages also encourage us to follow the example of Aharon. When Aharon the Kohen would see that two people were fighting he would go to one sit with him, and say, “Your friend feels so bad, he is so embarrassed because he feels he is at fault …,” and would stay with him until his feelings of animosity would completely dissipate. Then Aharon would go to the antagonist and sit with him and say, “Your friend feels so bad, he is so embarrassed because he feels his is at fault…,” and would stay with him until his animosity would completely dissipate. Then the two would meet on the street and they would embrace. Pirkei Avos 1;12, Avos D’Rabbi Nosson 12:3 JOURNEY 94-5

SHOW FULL EXCERPT

GEN953 One should not repeat what one person said about another if he spoke in even slightly insulting terms. Chofetz Chaim, Hilchos Rechilus 8:4 In Parshas Vayeira Sarah said: “How can I have children and my husband is an old man?” Hashem repeated her words to Avraham in the following way: Sarah said, “How can I have children and I am old?” Hashem changed her version because a husband could be sensitive to being referred to as an old man, even though only slight feelings of hurt are involved. [this verse] JOURNEY 164

SHOW FULL EXCERPT

GEN954 See [[LEV336]] Leviticus 19:11 falsely OXFORD 434-5

SHOW FULL EXCERPT

GEN955 See [[GEN1605]] Genesis 50:16 forgive SACKS 72-6

SHOW FULL EXCERPT

GEN956 [This verse] is used by some rabbinic sources as the locus classicus for the disqualification of women as witnesses because they have a tendency to lie and therefore are untrustworthy as witnesses in court. L. Ginzberg, The Legends of the Jews, Volume V, (Philadelphia: Jewish Publication Society, 1968) p 237, note #151.

SHOW FULL EXCERPT

GEN959 When God bestows on an individual a special benefit, such as exceptional wisdom and profound understanding, or great wealth, or notability with the sovereign, or anything similar in which people tend to glory and take pride, and yet he remains humble as before, growing only in modesty and lowliness before God and [increasing] honor and kindness toward people, then his inner state is verified and his humility is found to be genuine.   This is like Avraham, who, when the Creator complimented him, saying [this verse], then said “I am but dust and ashes” Genesis 18:27; like Moshe and Aharon, who said, “What are we?” Exodus 16:7; and like David, peace be upon him, who said, “But I am like a worm not a man.” Psalms 22:7.   In this regard, the Wise One said, “If the spirit of the ruler rests upon you, do not leave your place.” Ecclesiastes 10:4   DUTIES 587

SHOW FULL EXCERPT

GEN958 Ravina asked one of the Rabbis: “Whence is derived the formula [Proverbs] of the Rabbis: ‘The remembrance of the righteous is for blessing’?” The latter answered: “From the fact that it is written: ‘Shall I conceal from Abraham,’ and, immediately thereafter [Genesis 18:18]: ‘And Abraham will be a great nation’” [Apparently, once the name of a righteous person is mentioned, it is followed directly by praise of the individual. [Bracket explanation is from Sefaria.org]   Yoma 38b TEMIMAH-GEN 85

SHOW FULL EXCERPT

GEN957 If the Blessed One graces a man with wealth and children and He give him wisdom in abundance, understanding and honor, he should be even more humble and lowly before the Blessed Creator and honor men and pursue their good to an even greater extent than before.  Witness the case of Avraham.  When the Holy One Blessed be He said to him [this verse], he humbled himself and responded [ibid. 27] “But I am dust and ashes.”   TZADIK 67 (Continued at [[DEUT344]] Deuteronomy 7:10 enemies 67-9)

SHOW FULL EXCERPT

GEN960 That God serves as the ideal pattern of righteousness and goodness provides the sages with a good reason to extol His scrupulous observance of the Law which He gave to His children. Kings of flesh and blood, they tell us, write laws for others, but disregard these laws themselves. The Holy One, however, sets an example of observance. Jerusalem Talmud. Rosh Hashanah I,3. He commanded that one should rise before the hoary head Leviticus 19:32, and He was the first to comply with this law. Ibid. He teaches men to pray by praying Himself. Berachot 7a. He puts on the phylacteries. Berachot 6a. He studies Torah and He teaches little children. Avodah Zarah 3b.  These imaginative and seemingly fantastic representations of God’s activities are, of course, not to be taken literally, and have a profound religious and ethical meaning…. They are, nevertheless, rendered in such a way as to serve the interests of imitatio Dei as well. … It is, after all, not man who is being imitated by God, but admirable virtues are ascribed to God, Who is best represented as their source an exemplar.  God Who is high and exalted is the paragon of humility. His concern is primarily for the lowly and humble. He is omniscient and omnipotent. Yet He consults with His angels and His prophets. The ascription of humility to God is intended to serve as an example for the rulers and the mighty among men. Sanhedrin 38b, [this verse]. (By David S. Shapiro, "The Doctrine of the Image of God and Imitatio Dei") KELLNER 134

SHOW FULL EXCERPT

GEN963 We shall return to the subject of gimiluth chesed, acts of benevolence.   … Suppose two people were to approach you and offer you an opportunity to invest in real estate.   Both assured you that the value of the property would appreciate considerably in the course of time.   Both enjoyed the widest reputation as bona-fide dealers, and as most competent experts in the real estate business.   You, yourself, trust implicitly that not a single word they have told you will prove false.  An independent dealer, the foremost of all the experts in the field, in the meantime, has also praised the offer very highly.   Would you not rush post haste after this investment and close the deal, even though you would have to give a very considerable amount as a down payment?   … You would rejoice that God had granted you the opportunity to rise higher, to enjoy a reputation comparable to the risk.  My friend, as for pursuing after chesed with all your might, two of the world’s most renowned persons, reliable, and expert in every type of wisdom – our forefather Abraham and King Solomon – have lavishly praised this occupation.   They have disclosed that the highest pinnacle of success is achieved through such activity. Abraham, our forefather, of blessed memory, was first.  He strove with all his might to do chesed. He benefitted men spiritually, by teaching them to know Hashem, and physically, by serving them food and drink, by bringing them into his home and by treating them with respect and deference.   He even planted a tree for their comfort.   All these acts emanated from the goodness and kindness in his character.  He also enjoined his children to continue along the same lines. He assured them of success in their efforts. And in this way, all the blessings with which God had blessed him would be passed on to them. As for King Solomon, of blessed memory, he asserted that whoever pursued charity and chesed would find life, righteousness and honor.  (If only sporadic rather than constant preoccupation with this mitzvah is required, then the word “pursue” would be inappropriate).   Furthermore the Great Guide, the Supreme Head of all, the Holy One, blessed be He, has given His approval to this activity. He said [this verse].  From this verse the Gemara Yevamoth 79a deduces that the same results will be achieved by the person engaging in gemiluth chesed, since both charity and chesed have this in common, the doing of good to others.   What more need we say on the subject?   AHAVCH 137-8

SHOW FULL EXCERPT