LEV1055 We are obligated to aid someone who is on the brink of poverty to gain a livelihood. The Rambam writes that this verse refers to the highest level of charity which is giving someone a present or loan, taking him as a partner, or finding him work, before he needs to ask for charity. (Hilchos Matnos Aniyim 10:7). In Sifre this situation is compared to a heavy load on a donkey. While the load is still on the donkey, one person can easily support it. Once it falls, however, even five people have difficulty lifting it. Very often a small loan can save a person's business, but if the business fails completely, that person will need a large amount of money to start anew. Below are the basic laws of this commandment: 1) If someone is out of work, it is a truly great mitzvah to find him a job. If you are unable to employ him yourself, you should speak to other employers on his behalf. (Ahavas Chesed 2:21). 2) If someone needs to borrow money to start a business, it is a big act of kindness to allow him to pay back in small amounts. If you insist that he should pay back in one lump sum, he might be back to where he started. (Ahavas Chesed, ibid). 3) If someone's means of livelihood has been terminated and you give him a present to enable him to begin a new business, it is a fulfillment of this commandment. For example, someone's store burned down and he needs money to start anew, or a woman whose husband has died needs money to start her own business. The Midrash states that aiding people in such circumstances will merit a person long life. (ibid). 4) If you speak loshon hora about someone and this causes him to lose his means of support, you violate this commandment. (Chofetz Chayim, Introduction, Positive Commandment 5) Included in this commandment are instances when someone who does not want to take charity sells something that you really do not need, but you buy just in order to give him an income. (Yosef Ometz, p. 312). 6) The Dubno Magid said that giving a loan to someone in order to enable him to make a living is an act of chesed which benefits a large number of persons. If you would not have loaned money to that person, he might have needed to collect charity for many people. By granting the loan, you are saving them money. (Ohel Yaakov, Mishpotim).

SHOW FULL EXCERPT

LEV1094 We are forbidden to treat an employee overbearingly. This verse refers to an eved ivri (Hebrew servant). It was forbidden to give an eved ivri a task without a definite limit. The master was not permitted to tell him, "Hoe until I return," since the work is without a limit. He had to specify, "Hoe until 2 o'clock," or "Hoe until this part of the field." Also, a person was not permitted to ask his eved ivri to do any work that was unnecessary just to keep him busy, even if it was a light task. Although in our time the practice of actually acquiring an eved ivri does not exist [With the cessation of the Jubilee after the exile of some tribes by Sannherib, the institution of the eved ivri also ceased (Erchin 29a and 32b)], this commandment still has practical applications today. If family has a maid in the house, they must be careful not to treat her overbearingly. (Chinuch 346). Rabainu Yonah writes about this commandment: "A person must not subjugate his fellow man. If others fear him or are embarrassed to challenge his words, he should not command them to do even a minor task unless it is in accordance with their will and for their benefit." (Shaarey Tshuvah 3:60).

SHOW FULL EXCERPT

LEV1135 We must try to prevent others from sinning. Rashi cites the Sifra which explains this verse thus: "One shall stumble through the iniquity of another, for all the people of Israel are responsible for each other." (Sifra, Sanhedrin 27b). The Chofetz Chayim used to relate the following analogy: Mr. Cohen loaned Mr. Green a large sum of money. Mr. Shapiro agreed to guarantee the loan; he would pay Mr. Cohen if Mr. Green will be unable to pay. If Mr. Green were investing his money in a business that was sure to lose money, Mr. Shapiro would definitely do everything in his power to prevent Mr. Green from becoming involved in that business. Mr. Shapiro knows that if Mr. Green wastes his money, the obligation to repay the loan will be his. "The same applies to preventing others from sinning," said the Chofetz Chayim. "If someone has the ability to stop another person from transgressing and fails to do so, he is held liable for that offense. Therefore, we must do everything we can to prevent transgressions." (Chofetz Chayim al Hatorah, Nitzovim).

SHOW FULL EXCERPT

NUM8 It is a very great mitzvah to teach people Torah. Rashi quotes the Talmud (Sanhedrin 19b) that although the verse states that "These are the generations of Aharon and Moshe," only Aharon's sons are listed. This teaches us that whoever teaches his neighbor's son Torah, as did Moshe (see Eruvin 54b), is considered as if he has given birth to him. The Chofetz Chayim cites this principle and writes that it is a very great mitzvah to teach Torah to people who would not learn it otherwise. He also cites the Tana D'vai Eliyahu (ch. 27): "If you see a person who has not studied Torah, bring him to your house, and teach him to recite Shma Yisroel and Shmoneh Esrai, teach him a verse or a law everyday, and encourage him to fulfill the Commandments, for there is no person as naked as he who does not possess Torah and the merit of fulfilling the Commandments." We our obligated to clothe the needy. All the more so are we obligated to supply spiritual clothing for those who lack it. (Ahavas Chesed 3:7). The school of Hillel taught: "A person should teach Torah to everybody. For there have been many sinners who were taught Torah, and their descendants were righteous and pious." That is, not only were they themselves transformed, but their children and children's children were also righteous. (Avos D'Reb Noson 2:9 and Binyan Yehoshua, ibid.)

SHOW FULL EXCERPT

NUM25 We must forgo our honor in order to make peace between husband and wife. When the Bais Hamikdosh was in existence, a woman who was suspected of infidelity had a means of proving her innocence. She would come to the Bais Hamikdosh where a priest would give her a special drink in which was placed a section of the Torah with God's name. If she was guilty, she would miraculously die from it. If she was free from guilt, she would benefit from the potion and her innocence would be proven beyond any doubt. Although under normal circumstances it is forbidden to erase God's name, it is permissible in order to make peace between a husband and wife. ... Husbands and wives themselves should overlook slights to their honor in order to facilitate having a peaceful atmosphere in their home. (Maaneh Rach, ch. 12). The Pele Yoatz (section chomov) writes that in-laws should be especially careful not to cause strife and disputes. If the parents of a husband or wife see a fault in their son-in-law or daughter-in-law they should not mention it to their child. Relating such derogatory information can cause much suffering.

SHOW FULL EXCERPT

NUM51 We should greet every man with a pleasant facial expression. Bearing in mind that we are required to emulate God, what is the practical application of this verse? Shamai said: "Greet every man with a pleasant expression of countenance" (Pirke Avos 1:15). There are three parts to this statement: 1) Countenance: The minimum you should do is turn your face toward your fellowman. You should not greet anyone with the side of your face. When your fellow man (or your father or your wife) enters the room, you should not display your profile, but should turn your full countenance toward him. 2) Expression: it is not enough to confront people within expressionless countenance which has no more character than the bottom of a pan. You must face your fellow man with a countenance which denotes interest. 3) Pleasant. In addition to the above, one's countenance should also be pleasant. Since God deals with man measure for measure (Sotah 8b), God makes His Face shine upon those whose face is shining to their fellow man. (Rabbi Avigdor Miller in Sing, You Righteous, pp. 291-2). ... Rabbi Masaya, the son of Chorosh, said, "Take the initiative in greeting any man you meet" (Pirke Avos 4:20). There are various reasons why a person might hesitate to greet others before he is greeted. One is conceit. There are people who feel that to maintain their dignity they must wait until the other person greets them first. Others are afraid to be the first to greet someone because of a sense of insecurity. They are afraid that they will receive only an icy stare in return for their token of friendship. Whatever the reason, such behavior is wrong. You should always take the initiative to greet others. The Talmud (Brochos 17a) relates that no one ever greeted Rabbi Yochanan ben Zakai first, not even a heathen in the marketplace. This rule is especially important if you meet someone who bears you entity or is simply not on the best of terms with you. By greeting such a person pleasantly, you might be able to break down the barriers of misunderstanding and bitterness which separate you. There is nothing as potent as a smile in melting icy walls of hate. (Ethics of Sinai, vol. 2, pp. 141-2). ... If someone greets you, you are obligated to return the greeting. Failure to do so is tantamount to stealing. (Brochos 6b).

SHOW FULL EXCERPT

NUM99 We should learn the extent of the prohibition against loshon hora from Miriam's speaking against Moshe. Miriam heard from Moshe's wife, Tzipora (see Rashi for the reason why she was referred to as a Cushite), that Moshe had separated himself from her. Miriam felt that Moshe's behavior was improper and related this to her brother Aharon. The Chofetz Chayim (Shmiras Haloshon 2:18) writes that from these verses [12:1-3] we learn a number of principles concerning loshon hora: 1) The prohibition against speaking loshon hora applies even when the person spoken against is very humble and does not mind if others speak against him. For this reason, immediately after Moshe was spoken against the Torah states that he was humble. 2) Even if you have done many favors for another person, it does not give you the right to speak against him. Miriam helped save Moshe's life but was still punished for her loshon hora. 3) The prohibition against loshon hora applies even if you do not publicize the loshon hora but will only relate it to one person, and that person is a relative who will not repeat it to anyone else. Miriam told the loshon hora only to her brother Aharon who would not publicize it. 4) If you say about a truly great man that his behavior would only be proper if he were on a higher level, but on his present level his behavior is improper, it is considered loshon hora. Miriam felt that Moshe was wrong for separating himself from his wife. She erred, since Moshe's level of prophecy was such that at any moment God could communicate with him and his abstention was proper.

SHOW FULL EXCERPT

NUM129 Even if someone acts against us, we should aid him in his time of need. Miriam was stricken with tzoraas for having spoken against Moshe. Not only did Moshe refrain from growing angry at her for having spoken against him, but he even prayed for her recovery. From here we learn that even if someone acts against you and is punished for his act, you should do all you can to assist him. (Ralbag).

SHOW FULL EXCERPT

NUM135 We must learn to see the good in everything and everybody. Rashi cites the Midrash Tanchuma for the reason why the section of the Torah dealing with sending the spies to the land of Canaan is next to the section of Miriam's speaking loshon hora. Even though Miriam was publicly punished for speaking against her brother, these wicked people who witnessed her punishment did not learn a lesson. A question arises. How could the spies be expected to learn from Miriam's loshon hora? Miriam spoke against a person, while they spoke against a land. Rabbi Yisroel Ordman, of Telshe Yeshiva in Lithuania, offered the following explanation. One must acquire the attribute of always seen the good in everything. A person who finds fault with things (meals, accommodations, etc.) will also find fault with people. Conversely, a person who always seeks to find the good in all phenomena will also see the good in his fellow man. That is the lesson the spies should have learned: to notice virtues rather than to seek out faults. As a pious man once noted, "We were given two eyes: one very powerful for introspection, so we should find our smallest faults; the other very weak, for viewing others. Only, too often we switch their functions."

SHOW FULL EXCERPT

NUM150 Someone who slanders his fellow man commits a crime more severe than that of the spies. The Talmud says that we learn the severity of speaking loshon hora from the punishment of the spies who were sent to reconnoiter the land of Canaan. If those who spoke against wood and stones received harsh retribution, how much more severe a punishment is deserved by someone who slanders his fellow man! (Eruchin 15a)

SHOW FULL EXCERPT