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Commandments Concerning Demeanor
Human Ethics
Sources
A
who does not avenge
himself
and bear a grudge like a snake
when insulted
is not
considered
a Torah scholar
at all, as it is important to uphold the honor of Torah and its students by reacting harshly to insults. The Gemara asks:
But isn’t it written
explicitly in the Torah:
“You shall not take vengeance nor bear any grudge
against the children of your people” (Leviticus 19:18)? The Gemara responds:
That
prohibition
is written with regard to monetary
matters and not personal insults…
Yoma 23a:1
Rabbi Aḥa, son of Rabbi Ḥanina says:
If one has already
spoken
malicious speech,
he has no remedy, as
King
David,
inspired
by Divine Spirit, has already
cut him off with the punishment of
karet
, as it is stated: “May the Lord cut off [
yakhret
] all flattering lips, the tongue that speaks great things”
(Psalms 12:4).
Rather, what is his remedy
beforehand,
so that he does not come to
speak
malicious speech? If he is a Torah scholar,
let him
study Torah…
Arakhin 15b:17-21
Rabba says: Any statement that is said in the presence of its master,
i.e., if the subject of the statement was there,
does not have
any prohibition
due to malicious speech.
Abaye
said to him: All the more so
it is proscribed speech, as it is both
impudence and malicious speech.
Rabba
said to
Abaye:
I hold in accordance with
the opinion of
Rabbi Yosei, as Rabbi Yosei says: In all my days I never said something and then turned around
to see if the person I was speaking about was standing behind me listening…
Arakhin 15b:27-16a:3
Rather,
it is
obvious
that the verse is referring to
a Jew who hates
you.
But is one permitted to hate
a fellow Jew?
But isn’t it written: “You shall not hate your brother in your heart”
(Leviticus 19:17), which clearly prohibits the hatred of another Jew?
Rather,
perhaps you will say that the verse is referring to a situation
where there are witnesses that he performed a sin.
However, in that case,
everyone
else should
also hate him. What is different
about this particular person who hates him?
Rather…
Pesachim 113b:5
It is natural for a man's character and actions to be influenced by his friends and associates and for him to follow the local norms of behavior. Therefore, he should associate with the righteous and be constantly in the company of the wise, so as to learn from their deeds. Conversely, he should keep away from the wicked who walk in darkness, so as not to learn from their deeds.
This is [implied by] Solomon's statement (Proverbs 13:20): "He who walks with the wise will become wise, while one who associates with fools will suffer…
Mishneh Torah, Human Dispositions 6-7
Rabbi Abba said
that
Rabbi Shimon ben Lakish said:
Even
if a Torah scholar is as vengeful and begrudging as a snake, wrap him
tightly around
your waist,
i.e., keep him close, because you will benefit from his Torah. On the other hand, even
if an
am ha’aretz
is righteous, do not dwell in his neighborhood,
as his righteousness does not compensate for the fact that he is ignorant.
Shabbat 63a:27
§
The Sages taught
in a
baraita
:
“You shall not hate your brother in your heart;
you shall rebuke [
hokhe’aḥ tokhiaḥ
] your neighbor, and do not bear sin because of him” (Leviticus 19:17). Why does the verse specify “in your heart”? One
might
have thought that the verse means:
Do not hit him, do not slap him, and do not ruin him
due to hatred. Therefore
the verse states “in your heart.”
This teaches that
the verse speaks
of
hatred in the heart.
…
Arakhin 16b:4-5
MISHNA:
Despite
the fact
that
the assailant who caused damage
gives to
the victim all of the required payments for the injury, his transgression is
not forgiven for him
in the heavenly court
until he requests
forgiveness
from
the victim,
as it is stated
that God told Abimelech after he had taken Sarah from Abraham:
“Now therefore restore the wife
of the man; for he is a prophet, and he shall pray for you, and you shall live” (Genesis 20:7)…
Bava Kamma 92a:4
The Gemara responds that the prohibition against taking vengeance and bearing a grudge indeed applies to cases of personal anguish; however,
actually,
the scholar may
keep
resentment
in his heart,
though he should not act on it or remind the other person of his insulting behavior. The Gemara asks:
But didn’t Rava say:
With regard to
whoever forgoes his reckonings
with others for injustices done to him, the heavenly court in turn
forgoes
punishment
for all his sins?
The Gemara answers: Indeed, even a scholar who is insulted must forgive insults…
Yoma 23a:4
In conclusion of this discussion, the Gemara cites that which
Rabbi Ḥiyya bar Abba said
that
Rabbi Yoḥanan said
with regard to the reward of the righteous:
All the prophets only prophesied
in their prophecies of consolation,
with regard to one who
values wisdom and therefore
marries his daughter to a Torah scholar and to one who conducts business [
perakmatya
] on behalf of a Torah scholar as well as to one who
utilizes his wealth
to benefit a Torah scholar
in some other way…
Berakhot 34b:18
One recites praise of
the bride as she is,
emphasizing her good qualities.
And Beit Hillel say:
One recites:
A fair and attractive bride. Beit Shammai said to Beit Hillel:
In a case
where
the bride
was lame or blind,
does
one say
with regard
to her: A fair and attractive bride? But the Torah states: “Keep you from a false matter”
(Exodus 23:7).
Beit Hillel said to Beit Shammai:
According
to your statement,
with regard to
one who acquired an inferior acquisition from the market…
Ketubot 17a:1
Furthermore,
Rabbi Yoḥanan says in the name of Rabbi Yosei ben Zimra: Anyone who speaks malicious speech
is considered
as though he denied the fundamental
belief in God.
As it is stated: “Who have said: We will make our tongue mighty; our lips are with us: Who is lord over us”
(Psalms 12:5).
Arakhin 15b:6
Rava
said to him: “
Hokhe’aḥ
” indicates
that one must rebuke another
even one hundred times. “
Tokhiaḥ
”
teaches another matter:
I have
derived
only
the obligation of
a teacher to
rebuke
a student.
With regard to the obligation for
a student to
rebuke
a teacher, from where
is it derived?
The verse states: “
Hokhe’aḥ tokhiaḥ
”
to teach that one is obligated to rebuke another
in any case
that warrants rebuke.
Bava Metzia 31a:18
an unseemly matter, he must reprimand him,
is derived.
“And Hannah answered and she said no, my master,
I am a woman of sorrowful spirit, and I have drunk neither wine nor liquor, but I pour out my soul before the Lord” (I Samuel 1:15). Regarding the words: “No, my master,”
Ulla, and some say Rabbi Yosei, son of Rabbi Ḥanina, said
that
she said to him,
in an allusion:
With regard to this matter, you are not a master, and the Divine Spirit does not rest upon you, as you
falsely
suspect me of this.
Berakhot 31b:1
§ The Gemara asks:
Until where
does the obligation of
rebuke
extend?
Rav says: Until
his rebuke is met by
hitting,
i.e., until the person being rebuked hits the person rebuking him.
And Shmuel says: Until
his rebuke is met by
cursing,
i.e., he curses the one rebuking him.
And Rabbi Yoḥanan says: Until
his rebuke is met by
reprimand.
The Gemara points out that this dispute between these
amora’im
is
like
a dispute between
tanna’im
: Rabbi Eliezer says: Until
his rebuke is met by
hitting…
Arakhin 16b:10
It was related that
Rav, and Rabbi Ḥanina, and Rabbi Yoḥanan, and Rav Ḥaviva taught
the statement cited below. The Gemara comments:
Throughout the order of
Moed
, wherever this pair
of Sages is mentioned,
exchange Rabbi Yoḥanan and insert Rabbi Yonatan
in his place. In any event, they said:
Anyone who
had
the capability to
effectively
protest
the sinful conduct of
the members of his household and did not protest,
he himself is
apprehended for
the sins of
the members of his household
and punished…
Shabbat 54b:20
The Gemara suggests:
Shall we say that they disagree with regard to
the
halakha
of Rabba bar Rav Huna? As Rabba bar Rav Huna says: Any matter that is said in the presence of three
people
Bava Batra 39a:8
In this
baraita
Rabbi Yehuda is described as head of the speakers in every place. The Gemara asks:
And why did they call him head of the speakers in every place?
The Gemara relates that this resulted due to an incident that took place
when Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda, son of converts, sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation,
the Romans, as
they established marketplaces, established bridges,
and
established bathhouses. Rabbi Yosei was silent…
Shabbat 33b:5
And Rav Zutra bar Toviya said
that
Rav said; and some say Rav Ḥana bar Bizna said
that
Rabbi Shimon Ḥasida said; and some say Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is preferable,
from an ethical perspective,
for one to throw himself into a fiery furnace rather than humiliate another in public. From where do we
derive this?
From Tamar,
the daughter-in-law of Judah, when she was taken out to be burned,
as it is stated: “As she was brought forth,
she sent to her father-in-law, saying I am pregnant by the man to whom these belong…
Berakhot 43b:8
The verse concerning Tamar then states:
“She sent to her father-in-law, saying: By the man whose these are, am I with child”
(Genesis 38:25). The Gemara comments:
And let her say to him
explicitly that she was impregnated by him.
Rav Zutra bar Tuviyya says
that
Rav says, and some say Rav Ḥana bar Bizna says
that
Rabbi Shimon Ḥasida says, and some say
that
Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: It is more amenable for a person to throw himself into a fiery furnace
if faced with the choice of publicly embarrassing another or remaining…
Sotah 10b:6
Related
ראו גם
Base Language
Evil Speech
Grudge
Rebuke
Sheets
דפי מקורות
Related Sheets
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