"You shall do no wrongs"
The Torah tells us not to wrong one another.  It gives us good advice how to accomplish that.  That no sin should come from our hands.  In judgemsnt, that one should judge all of one's ways.  In character, to weigh one's every trait.  You shall measure before each of your ways.  Or in character like it says, measure for measure that He gives to you, you should be very, very thankful to Him.  This means for each measure, for the measure will be properly weighed.  Evenly, that all of your traits should be upright, and you shall do the upright and good.  This is the meaning of b'meshurah - evenly, meaning yosher - upright.
(Divrei Binah - Parshas Kedoshim p. 65)
"You should not wear Shaatnez"
Concerning Shaatnez, the Sages say it hints to "Shua" "Tuy" and "Nuz", some explain it as follows.  "Shua" refers to arrogance.  "Tuy" refers to anger which is a fire of anger, because the words "roasted on the fire" are translated into Aramaic as "tuy nir".  "Nuz" refers to promiscuity ("znus").  This is what is hinted to in the mitzvah of not wearing Shaatnez, G-d forbid, for these three things are the main clothing of the evil inclination.
(Divrei Binah - Parshas Kedoshim p. 65) 
"You shall be holy, for I, the L-RD am Holy.  A man  should fear his mother and his father."
In the name of the Rabbi the Tzaddik, the Holy Jew of  Peshischa, zt"l.  What does one have to do with the  other?  The Sages taught that there are three partners  in making a person, G-d, a father, and a mother.  G-d  gives a person his soul, whereas the physical body comes  from the parents.  This is the meaning of "You shall be  holy".  This is not a command, but rather a promise   that you will be holy, as far as G-d's portion, because  G-d gave you a soul, "for I, the L-RD am Holy", and from  "my portion" you should not fear.  However, you should  be afraid about the portion given by the father and  mother, because they gave you your physical portion, and  you should be afraid that this portion has the potential  to not be holy.  This is the meaning of "a man should  fear his mother and his father", because of the physical  body that comes from his parents, but G-d says "from My  portion, the gift of the soul I gave you, you will  certainly be holy, for I am Holy"  Until here are his  words.
(Sefer Niflaos HaYehudi, a collection of sayings from  the Yid HaKadosh, p. 37)
"You shall love your fellow as yourself - I am the L-rd your G-d"
33.) It is known, in the name of the Ariza"l, that before prayer one must accept upon himself the mitzvah of,"You should love your fellow as yourself" (Leviticus 19:18), having in mind to love every individual Jew as he loves his own self.  Through this, one includes his prayers with the prayers of all Israel.  Then, one's prayers are able to reach the highest heights, and be brought to fruition, the fruit of the Tree of Life.
34.)  As I see it, it is also good to accept upon oneself all the mitzvos and prohibitions which relate to the concept of loving one's fellow Jew, such as:
-"You should not hate your brother in your heart."  (Leviticus 19:17)
-and "Do not take revenge, do not bear a grudge." (Leviticus 19:18)
-and "There should not be a foreign god with you."(Psalm 81:10) - a reference to anger.
-and "You should not murder."(Exodus 20:13; Deuteronomy 5:17) - a reference to embarrassing someone publicly - see (Talmud: Tractate Baba Metzia 58b)
-and to distance oneself from disagreements, "Do not be like Korah and his congregation" (Numbers 17:5)
-and "You should not go around as a tale-bearer"(Leviticus 19:16)
-and "You should not give a false report"  (Exodus 23:1)
-and "Guard from the plague of leprosy" (Deuteronomy 24:8)
-"And do not desecrate My Holy Name"  (Leviticus 22:32) which includes the prohibition of slander (see Sefer Chafetz Chaim: Introduction)
-and "Do not place a stumbling block before a blind man." (Leviticus 19:14)
Therefore it is very good to remember this, and to verbally accept upon oneself, before prayer, all of these interpersonal commandments and prohibitions, "for this thing is very close to you, in your mouth and in your heart to do it,?" (Deuteronomy 30:14).   From this we learn that one can plant ideas through true words, and they will take root in the heart, and be able to repair and attune one's character traits.
(Sefer Seder HaYom by Rebbe Yechiel Yehoshua of Biala - Day 8 - paragraphs 33-34)
"You should not go around as a tale-bearer"
  The severity of the sin of lashon hara (slander) is well known.  It should be enough to contemplate the words of our Sages in the Talmud: Tractate Arachin (15b), how the sin of lashon hara is so serious, that it is equal to the three cardinal sins of idolatry, murder, and adultery, may God save us.  Additionally, there are many other places through out the Talmud which teach this.  These words should be shocking when one contemplates them.  There is a well-know homiletic explanation by the Baal Shem Tov, zt"l, on the verse "the LORD is your shadow? (Psalm 121:5).  He teaches, just as a shadow does whatever a person does, so is a Jew treated from Heaven according to his actions, as if God were a Jew?s shadow, copying him.  (See Sefer Baal Shem Tov: Parshas Ki Sisa, 15)  Therefore, if a person is accustomed to say good things about the Jewish people, then, in Heaven, they say good things about him, bringing down merit, kindness, and all kinds of goodness.  And if, God forbid, one does the opposite, then the opposite comes upon him, from Heaven.  (See Sefer Baal Shem Tov: Parshas Kedoshim, 4)  As it is taught, in Tanna D'Vei Eliyahu (Zuta 3), "If one curses and lies, an angel will be appointed to him to curse and lie together with him."
      Also, one should avoid mixing in with machlokes, arguments and disagreements.  Even if one feels that he should take one side over the other for the Sake of Heaven, he should still desist from doing so.  For it is known that, when it comes to arguments, one can find a hundred reasons to permit mixing in.  It is brought in the Talmud, Tractate Succah (52a) that the Yetzer HaRa has seven names, and one of them is Tzefoni, (the Hider) for he hides the motives for his actions, trying to make sins look like good deeds.  One needs to contemplate this carefully.  "The wise man will hear and add to what he takes from the teaching." (Proverbs 1:5)  It is known from the Tzaddikim that the covenant of the tongue is connected to the covenant of circumcision; this should be enough for the understanding person.
(Sefer Seder Hayom - Day 21 - paragraph 129)
Go back to Torah index.