LEV11 We are forbidden to disclose private information. The Talmud (Yoma 4b) states that from the word saying (which denotes "say to others") we learn that a person has no right to repeat what someone tells him unless that person gives him explicit permission to do so. Below are the basic laws pertaining to secrets: 1) If someone tells you private information about his business or any personal matter, you are forbidden to disclose it to others. Your doing so could cause the person who confided in you financial loss, embarrassment, or other damage. Even if the speaker did not request that the matter remain secret, you are not allowed to repeat it. It is self-evident that the speaker does not want such information to be divulged. However, if that person related information concerning himself in the presence of three or more people and did not request secrecy, you are permitted to relate it to others. Since the speaker related it to a group of three or more people, we can assume that he does not mind if the information will be known. If, however, someone tells you about his wrongdoings, you are forbidden to try to spread that information to belittle him even if he related it in the presence of three. Although the speaker has shown that he does not mind if others know about his misbehavior, it is nonetheless forbidden for anyone to deliberately publicize his actions to embarrass him. (Chofetz Chayim, ch. 2). 2) When someone reveals to you seemingly harmless information in a manner which shows that he would like it to be kept secret, you are forbidden to repeat it to others even if he did not explicitly tell you to keep it secret. In this verse, God related information to Moshe in the Ohel Moaid (tent of meeting), and it was permissible for Moshe to repeat information only because God gave him explicit permission to do so. (B'air Mayim Chayim 2:27) 3) The Chofetz Chayim writes that it is a good habit never to repeat what people tell you unless they gave you permission to do so. In this way you will never relate information that might cause harm. (ibid.) 4) You have no right to repeat someone's secret just because you add the phrase, "Don't repeat this to anyone else." The person to whom you related to secret might follow your example and pass on the secret, also adding, "Don't repeat this to anyone else." In a very short time, the secret could become public knowledge and cause harm or embarrassment to the person who confided in you. (Pele Yoatz, section sod). 5) Husbands and wives have no right to tell each other secrets that someone told him or her in confidence. (Pele Yoatz, ibid.) 6) If you hear someone speaking r'chilus [telling one person what another said about him or her, which causes animosity], never trust him with your secrets. A person who was unable to discipline himself not to speak against others will certainly not be careful to conceal secrets. (Rabainu Yonah to Mishle 11:13).

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LEV12 You have no right to harm others in your efforts to fulfill a mitzvah. Rashi cites the Midrash which explains that the term adam is used in this verse to denote man rather than the term ish in order to teach us a principle. Just as the first man (Adam) did not bring an offering from anything that was stolen, since everything was his, so too, should you not bring an offering from that which is stolen. (Yayikra Rabbah 2:6). While staying at a certain inn during his travels, Rabbi Yisroel Salanter used only a minimal amount of water to wash his hands before eating. "You can use as much water as you want," the innkeeper told Rabbi Salanter. "We have a maid who brings it from the well." "To bring water from the well, your maid has to carry heavy pails over steep hill," replied Rav Yisroel. "It's not proper for me to cause her excessive work even if the water will be used for a mitzvah." (Chayai Hamussar, vol. 1, p. 50).

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LEV21 A person cannot use his poverty as a justification for stealing. Regarding the burnt offering of cattle, which eat only from the feeding bin of their owner, it is stated, "But the inwards and the legs he shall wash with water…and he shall burn it on the altar" (verse 13). In the case of fowl, however, which eats stolen food (birds fly onto fields of strangers and eat what they can find) it is not stated that the priest shall burn the entrails on the altar, but that he shall cast them away, for they have eaten stolen food. (Yayikra Rabbah 3, cited by Rashi). The Alshich notes that this lesson -- that stolen goods have no place in the Sanctuary -- is taught by the offering of a fowl, an offering usually brought by the poor. This is significant because it emphasizes that even if someone is very poor, he has no right to steal. He should ask others for charity if he is not able to earn a living. But his poverty does not give him license to take something from others without their permission.

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LEV35 The atonement of doing charity is commensurate to the atonement of sacrifices. Rabbi Yochanan was walking on the outskirts of Jerusalem and Rabbi Yehoshua was following him. When they saw the ruins of the Bais Hamikdosh (Holy Temple), Rabbi Yehoshua said, "Woe to us. The place that atoned for sins is destroyed." "My son," said Rabbi Yochanan, "We still have another means of atonement that is equal to the Bais Hamikdosh: Chesed. As it is stated, 'Lovingkindness is what I want, and not sacrifices' (Hoshaia 6:6)." (Avos D'Reb Noson, ch. 4).

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LEV51 Someone who denies that he was given an object for safe keeping is, in essence, denying God. Rabbi Akiva said, "The Torah considers denial of the claim a trespass against the Lord. The person who deposits something with his fellow man does not want other people to know about it; he wants the matter to remain between the two of them and God. Therefore, when the recipient of the object denies that he received it, he denies God." (Toras Kohanim cited by Rashi).

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LEV52 A person is obligated to return anything that he has stolen. 1) If a person has stolen something, kept back wages, or failed to return an object he was asked to guard, or a lost object he has found, there is a positive Torah commandment which obligates him to return it. Although this verse explicitly refers to someone who denies under oath that he has stolen, the commandment to return that which was stolen applies to every instance when someone illegally possesses that which belongs to another person. (Chinuch and Minchas Chinuch, 130). If the stolen object was not altered from its original state, the object itself must be returned. If the object was lost or altered (for example, someone stole wool and dyed it), the monetary value of the stolen object in its original state must be returned. (ibid). 2) Whenever you are obligated to give money to someone, you must pay him even if he is unaware of your obligation. The Chofetz Chayim writes that whenever a question concerning financial matters arise, a person should consult a halachic authority. He should not rely on his own judgment, since a person will usually be lenient in judging his own financial obligations. (Mishnah Brurah 606:1). 3) If the victim of a theft did not realize that anything was stolen, the thief does not have to inform him about it. He fulfills his obligation by returning the money by mail, even if he does not sign his name or explain why the money is being sent. He must, however, be sure that the victim receives the letter (for example, he can send a registered letter or send the money with a messenger who will not reveal the identity of the sender). (Rabbi Moshe Feinstein in Igros Moshe, Choshen Mishpot, 88). 4) If the victim was aware of the theft, and thereby suffered anguish, the thief must ask his forgiveness. Ideally, he should ask for forgiveness in person or write a signed letter. But if this is too difficult, at least he should send an unsigned letter stating that he is returning money that he stole, and that he regrets his theft and asks forgiveness. (ibid.) 5) if someone stole and does not know the identity of the person from whom he stole, he must give money for something that is used by the public (Bava Kama 94b; Choshen Mishpot 366:2). The reason behind this is that the victim might benefit from the money. Therefore, the money maybe given only for something the public will use; the money may not be given to any individual. Building and repairing a mikvah (ritual bath) is considered a need of the public and is recommended as the means to repent for stealing when the victim's identity is not known (Igros Moshe, Choshen Mishpot 88).

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LEV67 We must not do anything that might create animosity. The Talmud comments on the words, "When he is anointed" that only one High Priest at a time is anointed, not two. Why? Rabbi Yohanan explains that this is to prevent animosity. (Yerushalmi Yoma 1:1). The essence of the High Priest is the attribute of peace. Aharon, the first High Priest, was renowned as a lover and pursuer of peace. The High Priest must unite the entire nation. If there would be animosity in this high position, it would be a distortion and mockery of the concept of the High Priest. Therefore, nothing maybe done to create such animosity. (Yalkut Yehuda, on this verse).

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LEV71 We must not cause someone embarrassment by referring to his past misdeeds. The Talmud (Yerushalmi Yevomos 8:3) explains that the reason the sin offering and burnt offering were slaughtered in the same place in the Sanctuary was to save sinners from embarrassment. Anyone witnessing someone bringing a sin offering could assume that it was a burnt offering which is brought as a donation and not necessarily as an atonement for a transgression. Using this as a source, the Sages made a regulation that prayer (shmoneh esrai) must be recited quietly in order not to embarrass people who confess their sins during their prayers. (Sotah 32b). This verse teaches us that we must be very careful not to cause someone embarrassment or discomfort because of past misdeeds.

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LEV105 We must do chesed for everyone and not merely for our friends. The Talmud (Chulin 63a) states that the Hebrew name for the white stork is chasida, because it acts with kindness, chesed, toward its friends. The Ramban writes that the birds enumerated in this portion are forbidden for consumption because of their cruelty. If so, the stork should be permissible since it does kindness. The Chidushai Ha-Rim answers thus: the stork does favors only for those that are its friends. Since it does not do chesed for strangers it is considered unclean. Chesed must be done for everyone, not only for one's friends.

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LEV134 We must be aware that words can cause much damage. The Dubno Magid said that many people speak loshon hora because they are not fully aware of the power of the spoken word. How often people rationalize, "I didn't do anything to him, I only said a few words." The metzora, who has been afflicted with tzoraas because of his speaking loshon hora, is taught a lesson about the power of a single word. He must go to a priest who will decide if he is a metzora or not. Just one word by the priest ("Unclean!"), will completely isolate him from society. No more will the metzora minimize the destructive capability of words. (Ohel Yaakov, Metzora) Words can destroy. They can destroy someone's reputation. They can destroy friendships. They can destroy someone's successful business. Therefore, we must be as careful with them as we would be with explosive material.

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