Chanifa(Hypocrisy) is bad?

Shemos (25:10-11) 10. And they shall make an ark of shittim wood; two cubits and a half shall be its length, and a cubit and a half its breadth, and a cubit and a half its height.11. And you shall overlay it with pure gold, inside and outside shall you overlay it, and shall make upon it a rim of gold around it.

Yoma (72b) Within and without shalt thou overlay it. Raba said: Any scholar whose inside is not like his outside, is no scholar. Abaye, or, as some say, Rabbah b. ‘Ulla said: He is called abominable,.

Vayikra (11:4) Nevertheless these shall you not eat of those that chew the cud, or of those that divide the hoof; the camel, because it chews the cud, but its hoof is not parted; it is unclean to you.

Kli Yakar (Vayikra 11:4) For he chews his cud. Why does the Torah always begin with their sign of purity first? The explanation is because their pure sign adds extra impurity to their impurity, as we find that Chazal compared Esov to a pig that sticks out its hoofs when it lies down to make it appear as if it is kosher, but its innards are full of deceit. This represents anyone whose inside is not like his outside, in the manner of the hypocrites … Therefore, the pig’s split hoof is a sign of impurity because the split hoof can deceive people and make it appear as if it is kosher.

Bava Metzia (85a): Rabbi chanced to visit the town of R. Eleazar son of R. Simeon. ‘Did that righteous man leave a son?’ he inquired. ‘Yes,’ they replied; ‘and every harlot whose hire is two zuz, hires him for eight.’ So he had him brought before him, ordained him a Rabbi, and entrusted him to R. Simeon b. Issi b. Lakonia, his mother's brother to be educated. Every day he would say, ‘I am going to my town; to which his instructor replied, ‘They have made you a Sage, spread over you a gold trimmed cloak at the ceremony of ordination and designated you "Rabbi", and yet you say, I am going back to my town!’ Said he, ‘I swear that my desire has been abandoned.’ When he became a great scholar, he went and sat in Rabbi's academy. On hearing his voice, Rabbi observed: ‘This voice is similar to that of R. Eleazar son of R. Simeon.’ ‘He is his son,’ his disciples told him. Thereupon he applied to him the verse, The fruit of the righteous is a tree of life; and he that wins souls is wise. Thus ‘The fruit of the righteous is a tree of life’ — this refers to R. Jose, the son of R. Eleazar, the son of R. Simeon; ‘And he that wins souls is wise’ — to R. Simeon b. Issi b. Lakonia. When he died, he was carried to his father's burial vault, which was encompassed by a snake. ‘O snake, O snake,’ they adjured it, ‘open thy mouth and let the son enter to his father;’ but it would not uncoil for them. Now, the people thought that one was greater than the other,19 but there issued a Heavenly Voice, proclaiming: ‘It is not because one is greater than the other, but because one underwent the suffering of the cave, and the other did not.

Menoras HaMe'or(Chapter 20 Derech Eretz): A person should always mix properly with others. That means rejoicing with those who are celebrating, worrying with those who are upset, and suffering with the sufferers. He should not jest with those who are crying nor cry with those who are jesting. He should not be awake amongst those who are sleeping nor sleep amongst those who are awake. He should not stand amongst those who are sitting not sit amongst those who are standing. The general rule is that a person should not exhibit characteristics that differ from others if his intent is for good and for the sake of heaven. He should be tolerant and forbearing and nullify his will before the will of others.

Ksav Sofer (Bereishis 28:20): If You give me bread to eat and clothes to wear…Medrash Rabba (70:5) explains this verse in various ways. For example “bread” is referring to Torah, while “clothing” is referring to a talis. Meaning that if a person merits Torah he will also merit a talis. See Yafes To'ar which says that the garment referred to here is the rabbinic clothing which had tzitzis in it. In my opinion it is best explained according to Shabbos (114a), “Who is a talmid chachom? One who knows he should always wear his garments right side out. This is in accord with the view of the Chovas HaLevavos (Shaar Prishus 4), “Intelligent people have joy on their face while they mourn in their heart.” That is because those who are intelligent despise the nonsense of this world. Nevertheless it is necessary that they mingle well with others and are not isolated and therefore they have to show a cheerful face to the world and not reveal their inner feelings of mourning. Thus we see a talmid chachom has to appear properly to others but he should not reveal what is truly in his heart. This is actually the intent when Chazal said, “Who is a talmid chachom? One who knows to reverse his clothing i.e., that he should be different and separate from those who are invested in the mundane world and he should keep his heart away from them. Thus his thoughts are not their thoughts and he needs to be able to reverse his garment (exterior) so that it doesn’t reveal what is in his heart before the masses and they should not even be aware that he thinks and feels differently than them – as the Chovas HaLevavos has explained. This is the explanation of the medrash, “When a person merits Torah he merits a talis.” He learns to conceal his true feelings so that others have no idea what is going on in his deepest thoughts – in order that he can participate in human society (me’urav im habrios). G-d in fact helps him that he should not be influenced by them but rather his heart should be completely with G-d and His Torah. This in fact is what Yaakov was asking from G-d, “If You give me bread to eat and clothing to wear.” Bread is referring to Torah. However you must understand that it is impossible to be isolated from other people when you are with them. That is why Yaakov also requested “clothing to wear” as we mentioned before. Perhaps we can use this to explain the words of Hillel (Sukka 53a), “If I am here then everyone is here.” In other words one should not separate himself or act differently in the presence of others. He should not look depressed and bitter so that others avoid him. However when he is by himself he should think “Who am I? What is this worthless life? And when I am by myself what am I truly?” There is much more to discuss on this topic.

Berachos (28a) Rabban Gamaliel issued a proclamation saying. No disciple whose character does not correspond to his exterior may enter the Beth ha-Midrash.

Pele Yoetz (Chanufa): The great evil of chanifa (flattery) is explicitly expressed in the Talmud and medrashim. A pure man – Rav Chaim Vital – has collected the relevant material in his holy sefer Sha’arei Kedusha. A G-d fearing man who studies his sefer will strongly oppose chanifa and this will be firmly implanted in his mind. Nevertheless it is necessary to clarify precisely what chanifa is. That is because there are types of flattery which are not prohibited as chanifa but those who lack proper halachic understanding insist that they are prohibited. For example they mistakenly consider a person who honors a wealthy man as being a flatterer while someone who protests against and ridicules the rich takes pride in his disparagement and claims that he does not know how to flatter. However he greatly errs in what he says because it is in fact proper and fitting to show respect to the wealthy – as we see that Rabbi Yehuda HaNasi and Rabbi Akiva honored the rich (Eiruvin 86a). The reason is that because G-d desires that this man be valued and He therefore has bestowed upon him an abundance of blessings from Above – we are also obligated to honor him. This is especially true for any person who has been the beneficiary of the rich person that he is clearly obligated to honor him. Furthermore the rich person since he has more possessions he is more likely to increase the amount of mitzvos and good deed that he does – compared to the less wealthy and this in turn reverses the spiritual damage done by his sins. Therefore it is appropriate to show him some respect - even if he has done something inappropriate and has deviated slightly from the correct path - and consequently he shouldn't demean the rich man as much as a poor man. We learn this from Pesachim (53a) where the Sages say, "If it were not that you are Todus we would excommunicate you." It is explained that they moderated their criticism because he provide food for Torah scholars.

Igros Moshe (O.C. II #51) Question: To honor a sinner whose services are needed by many such as a doctor? Answer: Concerning a Jewish doctor who is needed by many and he is a good person who is also generous in giving tzedakah as well as many important favors to the community but he married a non-Jewish woman. He was very offended when not given honors for his intermarriage and has distanced himself from the community  The leaders of the community want to know whether they can honor him occasionally to stop the harm that has resulted from his distancing himself? While there is a problem of honoring a sinner because of chanifah, but there is not a prohibition to allow him to open or close the Ark. If he sins only from temptation and not in defiance it is possible to give him an Aliyah.  However there is still the problem of chanifah. Tosfos says this is permitted to avoid danger. It seems that the prohibition of chanifah is that it is understood as saying that that which is prohibited is really permitted. Therefore when it is clear that you are honoring him  to get benefits and not to indicate you agree with his sins this would not constitute chanifa. It would still seem a problem since it is false flattery. However since it is because of peace it is not prohibited. Since the community leaders feel there is an important need for his services it is permitted to honor him with honors other than an aliyah