GEN1540 Concerning the subject of lashon hara [evil speech], our Sages, z”l, further mentioned Arachin 15b that if a woman requests from her neighbor a burning coal from [her] hearth, Isaiah 30:14, and she answers “Where are burning coals if not in the house of so-and-so who is always roasting and eating meat?” – this and the like are avak lashon hara [dust of evil speech] [From the context it seems that it is avak lashon hara because it can led to others taking advantage of so-and-so’s wealth.   Cf. Chafetz Chaim, Laws of Lashon Hara 2:2, which says that it is not avak lashon hara unless her inflections and gestures imply negativity.] Further, the pasuk says Proverbs 27:14, “One who blesses his friend in a loud voice early [each] morning – it will be regarded [as] a curse to him.”   Our Sages Arachin 16a interpreted this pasuk as referring to one who praises another with praise that leads to [financial] loss.  For example, a guest goes out to the [main] city square Esther 4:6 and calls out in a loud voice, telling about his good host’s graciousness, how he slaughtered and prepared meat [this verse] for his guest.   When the guest’s words are heard, idle men will gather and go to the host’s house. [i.e., where they will take advantage of his wealth and hospitality].   GATES 435  

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GEN1550 See [[LEV176]] Leviticus 16:16 sins GATES 235

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GEN1552 It is appropriate that the repentant right the wrong before he confesses his sins, so that his confession will find favor [before Hashem].   David [HaMelech], a”h, at the time of his repentance did just this before confessing, as the pasuk says Psalms 51:6, “To You alone I have sinned, and that which is evil in Your eyes have I done, so that You will be charitable when You speak, virtuous in Your judgment.”   The meaning of this is a follows: [In relation] to You alone I am regarded as a sinner, and I need no forgiveness other than Yours.   If I have sinned to another, I have already asked forgiveness and have appeased him.   In a similar vein [this verse], “I shall have sinned to my father for all time” – regarding this sin I will be considered by my father a sinner for all time, because he will not forgive me for it.   GATES 77

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GEN1607 (Continued from [[DEUT963]] Deuteronomy 19:16 false GATES 365). Our Sages permitted [lying] in the fulfillment of mitzvos and in the pursuit of well-being and harmony.  They said Ketubot 17a that it is permissible to praise a bride in the presence of her groom and say that she is pretty and graceful, even when this is not the case.  They also said Yevamot 65b: It is permissible to alter [facts] for the sake of harmony, as the pasuk says [this verse].   GATES 367

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EXOD45 There are injunctions, such as injuring or striking another, whereby part of the general populace does not keep the principal injunction [i.e., instead of violating only individual aspects of the injunction]. For example, one who hits another individual has transgressed two prohibitions, as the pasuk (Devarim 25:3), "Forty shall he strike him, he shall not add, lest he exceed..." [The verse is discussing specifically one who gives lashes administered by beis din, that he may not exceed the required amount, but it applies to any striking of another. This contains two prohibitions--"He shall not add" and "lest he exceed."] Many transgress these prohibitions when they hit their wives [i.e., in the belief that beating one's wife is different from hitting his fellow man (Sha'arei Teshuvah Hamevo'ar). Our Sages, z"l, said (Sanhedrin 58b), "Whoever raises a hand against another, even if he does not strike him, is referred to as one who is wicked, as the pasuk says [this verse], 'He said to the wicked one, "Why would you [wish to] hit your companion?" It does not say, 'Why did you hit? 'But rather, 'Why would you [wish to] hit?'" Iyov [Job] said (Iyov 31:21), "If I ever were to raise my hand against an orphan." Our Sages, z"l, also said (Sanhedrin 58b) that Rav Huna cut off the hand of the one who hit [this individual habitually struck his neighbor, so he was penalized according to the rule (Sanhedrin 46a), "Beis din would strike and punish... In order to create a fence and safeguard" (Rashi; Tosafos, however, argues that this punishment was according to the letter of the law)], as the pasuk says (Iyov 38:15), "Their raised arm will be broken."

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EXOD161 When one hears the admonition of the Sages and of others who offer reproof, he should listen, be receptive and compliant, and repent; he should be willing to accept the complete admonishment without detracting from what is said. Indeed, this person is able to emerge, in one brief moment, from darkness to great light. For from the moment that he listens and takes heed, and his heart understands and returns; when upon hearing his admonisher's words he accepts them, and he resolves from that day onwards to do as the Torah sages [Yirmeyahu 2:8] have instructed him--to be heedful when exhorted by those who astutely grasped the nature of the times [I Divrei Hayamim 12:33]--he will then be able to effectively repent, and he will be a completely changed individual. From the moment he has determined in his mind and taken on the inner commitment to follow through with this, he has acquired for himself the merits and rewards of all the mitzvos and moral injunctions [that he has yet to fulfill] [i.e., this commitment alone is regarded as if he has already fulfilled all of his obligations]. How fortunate is such a person, for in one brief moment, he has cleansed his soul! [Yirmeyahu 3:11]. Similarly, our Sages, z"l, said (Mechilta 12:28): "'The Children of Israel went and did...' [this verse][this is a reference to the Korban Pesach]--did they act upon it without delay? It wasn't until the fourteenth of the month that they did so! Yet, once they have resolved to do so, the Torah accredits them as having done so without delay."

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EXOD267 The second category [of flatterer is one] who praises an evildoer in front of others, whether or not he is present, not by justifying the sinner's larceny or denying his accountability, but by saying [merely] that he is a good person. Concerning this the pasuk says (Mishlei 28:4), "Those who forsake the Torah praise the wicked"--for had he not forsaken the Torah he would not have praised one who violates its words and abrogates its mitzvos. Even if he only praises the evildoer for the good that he does possess [i.e., he does not say that the evildoer is a good person, but traces his good qualities alone (Zeh Hasha'ar)], speaking well of him to others regarding his upright qualities [Iyov 33:23], this too is a sickly evil [Koheles 5:15]. By mentioning the good without mentioning the bad, and by concealing all of his iniquities, those who hear him will regard the evildoer as righteous and accord him honor, and he will raise his hand and prevail [this verse, i.e. over those who are truly righteous (Sha'arei Teshuvah Hamevo'ar). ... It is not right to mention the righteousness [of the wicked] without mentioning their wickedness and folly, as the pasuk says (Mishlei 10:7), "The name of the wicked will rot" [i.e., whenever mentioning the wicked, one must mention them in a derogatory light].

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EXOD292 [Among the more weighty of the positive commandments are those that the Jewish populace are not heedful in their performance, such as …] the performance of acts of kindness, which is a positive commandment, as the pasuk says [this verse], "'Inform them of the path that they shall follow'--this is a reference to the performance of acts of kindness" (Bava Metzia 30b). The Sages (Sukkah 49b) said concerning this, "Performing acts of kindness is greater than giving charity: charity is only for the poor, while the performance of acts of kindness is both for the poor and the rich." For this reason our Sages said (Avos 1:2), "The world depends on three things--on Torah, on the Divine service, and on acts of kindness." Charity is performed with one's money, while acts of kindness are performed both with one's body and with one's money. This is because one must extend himself in the pursuit of what is good for his people and expand his energies for the improvement of others, whether they are poor or wealthy. This is among the more serious and fundamental requirements placed upon a person, as the pasuk says (Micah 6:8), "[Hashem] has informed you, man, what is good[for you], and what Hashem requires of you: [it is] just to carry out justice, and acts of loving kindness."

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EXOD293 It is also a mitzvah for one to go beyond the letter of the law, as the pasuk says [this verse], "[Inform them of …] the deeds that they shall do." Our Sages, z"l, said (Bava Metzia 30b), "This is a reference to [one's requirement to] go beyond the letter of the law." There are many ways in which this mitzvah may turn out to be of the more weighty mitzvos--all within the context of [the application of] the law--as our Sages, z"l, said (ibid.), "Yerushalayim was destroyed only as a result of their basing their words on the letter of the law, instead of going beyond it."

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EXOD372 Regarding the injunctions associated with idolatry, the pasuk says [this verse]. This means to say that He will not forgive the transgression of idolatry the way He forgives other sins, as the pasuk states (Yirmeyahu 5:7), "How should I forgive you? Your children have forsaken Me; they swear by non-gods." In the same manner, this is stated regarding the injunctions against swearing falsely (Exodus 20:7), "For Hashem will not absolve one who swears by His Name in vain"; and the injunction pertaining to a false oath is written subsequent to that of idolatry, the reason being that a false oath carries in its wings the transgression of the desecration of Hashem's Name [i.e., just as idol worship does].

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