A Corruption of Judgment

The author of the Sefer HaChinuch explains that reasoning behind the mitzvos which ensure we do not cheat should be obvious to any thinking person. “The root of not cheating another in business is self-evident; every person understands this from his intellect. Even if this halachah had not been recorded, everyone would understand that it is fitting to write it. It is obvious that it is improper to use deceit to deprive our fellow human beings of their property. Everyone must earn money by working with whatever skills and opportunities Hashem sends his way—honestly and with integrity. He continues, “Everyone benefits if people don’t cheat. Just as one can cheats, he can also be cheated. Although a certain person may be exceptionally adept at deception, it is still not worthwhile to engage in the practice. He may be a skilled swindler but perhaps his children will be less skilled and will be robbed. Clearly this mitzvah is for the public good and is essential for the maintenance of civilized society. Hashem, blessed is He, created the world so that it would be a settled and civilized place.” The Panim Yafos, zt”l, offers food for thought for the person who does cheat others. “The verse states, 'לא תעשו עול במשפט'—‘Do not do corruption in judgment.’ This prohibition is also directed at the person who falsifies his weights and measures. Every person who weighs or measures merchandise is like a judge, since he must fairly calibrate how much he dispenses to his customers. Failing to give the exact amount even by a slightly is also a corruption of judgment.”

“I Hated and Abhor Falsehood...”

Rav Shlomo Zalman Auerbach, zt”l, was exceedingly careful that his every word or action should never appear false in even the slightest degree. Many times a day, he was heard to repeat to himself the verse from Tehillim: "שקר שנאתי ואתעבה"—“I hated and abhor falsehood.” We can see to what degree Rav Shlomo Zalman fled from untruth from a conversation that he had with a student. The student asked him a question which the Rav did not comprehend, and the Rav used the usual Hebrew equivalent of “I’m sorry” which is, "אני מצטער"—“I am pained.” Rav Shlomo Zalman at first said, “אני מצטער that I did not understand what you are asking.” But then he immediately corrected himself. “סליחה, excuse me. I am not truly pained, but nevertheless I did not understand your question...”
Chazal tell us that eating olives causes one to forget his learning, but since they also say that olive oil is conducive to remembering, the prevalent custom is to put oil on the olives and eat them that way. When Rav Shlomo Zalman saw in one of Rav Chaim Kanievksy’s many seforim that olive oil does not mitigate the ill effects of olives on memory, he stopped eating olives.
However, when he was close to the end of his life and Rav Shlomo Zalman had a difficult time eating most foods, he decided to go back to eating olives with olive oil since they were one of the few foods that still agreed with him. Rav Shlomo Zalman immediately sent a message to Rav Kanievsky, ילט"א, informing him of this change. The moment Rav Shlomo Zalman stopped acting in accordance with this chumrah, it was abhorrent to him that Rav Chaim Kanievsky should believe that he still did.