In Perek 19, Pasuk 16, it says, "לא תלך רכיל בעמיך לא תעמד על דם רעך"
“You shall not be a gossip monger (one who advocates gossip) among your people; you shall not stand by while your fellow’s blood is being shed.”
QUESTION: What is the link between these two commandments?
ANSWER: Chizkuni says, To speak evil against another Jew — even if it is true — is a very serious sin. However, one who stands by when his friend is being harmed, commits a greater sin. How do we know this? Because if a person knew an aggressor was planning on harming a specific person, one is not only permitted but obligated to warn the intended victim. Doing nothing is a violation of the mitzvah, “You shall not stand by while your fellow’s blood is being shed.” Therefore, they are put next to each other, in order to stress the severity of the commandment. We know that one who gossips gets tzaraat, and one who gets tzaraat is compared to one who's dead. Therefore, if the second commandment of " ...לא תעמד" is intuitively worse than "...לא תלך רכיל" kal vichomer, should we try to avoid committing this sin. Because following Chizkuni's logic means that a person who stands by his friend being harmed, is worse than someone who is dead or compared to dead.
What are more connections between the two commandments? Why does the first commandment say " בעמיך"? shouldn't we refrain from speaking gossip about all people? What are more interpretations of these commandments? Why are these commandments significant?
Rabbi Yerachmiel Fried puts a more positive spin on this answer and says that one can use his words to change someone's life. We can all brighten the world by seeking out individuals in need of a shoulder to lean on, a smile, a kind word, or a bit of inspiration in their lives. This explains the connection between the two pesukim that ones words can be used to make someone's life.
ReplyDeleteRabbi Pinchas Kasnett says that they are placed next to each other to emphasize the consequences an action can have. When people gossip, it can lead to extreme tension resulting in violent acts such as murder. Maybe God is trying to remind us of the possible outcome of malicious gossip.
ReplyDeleteAbarbanel explains that an individual who spreads gossip will definitely create hatred between his fellows. Often this tension and hatred can turn violent and possibly result in the spilling of blood. The commandment to not stand by while blood is being shed, indicates to us that we should try to prevent such an occurrence. The Torah places the two Mitzvot beside each other in order to remind the Jewish nation of the possible consequences that come from malicious gossip.
ReplyDeleteThese two mitzvot end with the phrase "I am Hashem". By utilizing the statement “I am HaShem” following these particular laws, the Torah prompts the question of how such incredible weight can be placed on mitzvot that appear so alien to human behavior. Rather than merely dictating conduct, these commandments serve as a direct challenge to what many mistakenly believe to be their nature, which can only be properly understood within the context of Israel’s true relationship to our Torah.Rabbi Avraham Yitzhak HaKohen Kook teaches that the highest level of Ahavat Yisrael (love for Israel) a person can achieve results from obtaining the belief, knowledge and deep understanding of Israel’s true inner essence. It involves more than merely loving individual Jews for their positive personal traits. These traits may not always be discernable and are certainly not what makes Israel unique. The Segula of Israel is the collective national essence that precedes the individuals. It is the inner Divine light planted within the Hebrew soul and revealed in human history through the Jewish people. Rather than attempt to love each and every individual Jew, one can learn to recognize and love the source of Israel’s essence – the Segula – which then allows this love to flow out to every distinct piece of that national collective.
ReplyDeleteWhy b'amecha?
ReplyDeleteThe Ramban explains rachil from its own root, a peddler. He says that the movement implied by telech refers to the movement of the information between people rather than going to gather information. This idea shows the significance of the word b’amecha. The Gemara in Arachin, discussing the laws of lashon hara, says, “chavrach chavra it lei,” your friend has a friend. Ramban explains, along these lines, that the lashon hara one tells his friend about a third person will likely be known by the nation (b’amecha). This also shows the severity of the aveira of lashon hara. Not only will a few people know the information, but the masses (amecha) will.
What is the connection between these two commandments?
ReplyDeleteAccording to Tosefta, Drech Eretz 6:3, Rabbi Yitzchak says, a man who tells tales is considered a murderer.
A midrash says that this mitzva only applies to speaking bad of the Jewish people. You are allowed to speak bad of rashaim and heretics, and the reason for this mitzvah is that G-d wants peace among the Jews.
ReplyDeleteOne could suggest a very simple, yet meaningful explanation. Parshat Kedoshim is providing us not only with reminders, but also with examples of how to apply each of the Ten Commandments. In other words, each commandment can be understood as a principle that can be applied to a number of situations [sort of like "avot" and "toladot" in Hilchot Shabbat].
ReplyDeleteFor example, the sixth commandment is "Do not kill" ["lo tirzach"], which implies don't take a knife and stab someone. Parshat Kedoshim teaches us "lo ta'amod al dam rayecha" - don't stand by while your fellow man is in danger and needs your assistance (see 19:16; note that the first half of that pasuk - not to spread gossip - should be considered another example of how you 'kill' someone without a knife!). Similarly, the fifth commandment tells us to honor our parents, while Parshat Kedoshim applies this, explaining that we must 'fear' them as well (see 19:3). [In our opening statement, we referred to this concept as 'application technology.']
-http://www.tanach.org/vayikra/kdosh/kdoshs1.htm
A Person speaking badly about another is killed in the eyes of God therefore the two mitzvot are compared. - aish
ReplyDelete