Musar su Genesi 38:25

And behold the dust of murder is whitening [someone else’s] face (embarrassing someone). Since his face turns white and the ruddy appearance leaves [it], it is similar to [the draining of blood] caused by murder. And so did our Rabbis, may their memory be blessed, say (Bava Metzia 58b). And secondly because the pain of the [embarrassment] is more bitter than death. Therefore our Rabbis, may their memory be blessed, said (Ketuvot 67b), Really “it is preferable for a person to make himself fall into a fiery furnace, and not whiten the face of his fellow in public” - but they did not say this about other weighty transgressions. Indeed, they compared the dust of murder to [actual] murder: And just like they said that he must [let himself] be killed and not murder; they likewise said that he should make himself fall into a fiery furnace, and not whiten the face of his fellow in public. And they learned this from the matter of Tamar, as it is stated (Bereishit 48:25), “As she was being brought out, she sent to her father-in-law, etc.” Behold even though she was being taken out to be burned [to death], she did not reveal that she was pregnant from Yehudah, so as not to whiten his face.

From here on, Scripture begins to relate the punishments and the mortifications that they suffered for this, all "measure for measure." First of all, Judah was punished, who was the immediate cause of the sale. He became a mourner over his sons, and certainly also rent his garments over them, according to the din. And his brothers, too, were not exempt from the punishment of "rending" [k'riyah], for they, too, rent their garments on their day of woe [viz. Ibid. 44:13]. And because he [Jacob] mourned his son "many days," therefore, (Ibid. 38:12): "And after 'many days,' the daughter of Shua, Judah's wife, died." And because he deceived his father with a kid of goats, dipping Joseph's robe in its blood, they deceived him, too, with a kid of goats, as we find in the Midrash. And because they said (Ibid. 37:32): "Recognize, now," he, too, was punished through Tamar with (Ibid. 38:25): "Recognize, now, whose are this signet and cloak and staff? Who can imagine the greatness of the shame and the mortification that he suffered then!

לאיש אשר אלה לו אנכי הרה . The Talmud Sotah 10b concludes that this verse teaches that one should rather suffer oneself to be burned alive than to shame one's fellow-man publicly. The penalty for publicly shaming someone is so great that one must not do it even if one can save lives, and even if the person who would suffer the embarrassment is guilty of the crime one accuses him of.