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9

It is a prohibition not to stand by as another Jew is in any kind of danger, be it physical or financial. ALL of the Monei Hamitzvos include it. See Behag 93, Saadia Gaon 61, Rambam 297, Semag 165, Ramban 293, Chinuch 237, Semak 79, etc.


4

I believe the short-and-sweet explanation is that the Haftorah of Acharei includes the gist of the Haftorah of Kedoshim. Thank you Fred, for pointing to the Mordechai, Megillah 831 as well as the Mishna Brurah 428.26. The Haftorah for Kedoshim refers to "the sinning city", and is just a litany of its faults. We basically make that a closet Haftorah as ...


3

The Sifra (19:11) says that without the inclusion of the "Ger" you would think that the poor would include לעני מאחרים - to the poor from others, a rather cryptic term. The ביאור compiled from the Raavad, Rash, and Korban Aharon on Toras Kohanim here explains that it means a non-Jew is not entitled to collect these gifts, which would not have been excluded ...


2

Most Rishonim hold that the obligation to love a fellow Jew does not demand a person to feel a specific emotion. Rather, it asks of a Jew specific actions. A Jew must act towards his fellow with care, protecting his property and his honor. Notably, the Ibn Ezra holds the mitzvah to be literal. Sources are provided below: The Rambam writes: Mishneh Torah, ...


2

Although the term רעך (your fellow/neighbor, friend) is generally understood as applying strictly to one's fellow Jew, R' David Sears brings a number of sources related to loving every one, including one which see a broader application of this verse in his book Compassion for Humanity in the Jewish Tradition: Love for one's neighbor means that we should ...


1

Abarbanel asks this exact question ("אין ספק שבא הפסוק הזה שלא במקומו"), and appears to answer that the reason is because a practitioner of these magics does not belong among the nation of Hashem ("ואין ראוי שישב בתוך עם ה"). It's possible to understand this as saying that the reason the verse is outside the rest of the chapter is to emphasize the degree ...


1

To my mind, it sums up an important idea -- that with all of the things that we have been taught to be forbidden in the quest for holiness, we might be tempted to justify them by attaching them to seemingly appropriate behavior. The final pasuk teaches that even if you try to justify improper behavior, it is still improper. What I wrote years ago follows: ...


1

These quotes deal with separate issues: touching a menstruating woman or laying down next to her makes one ritually impure. Having intercourse, whether standard or "back door" is punishable by being cut off from the people, but not death. Physical contact which is not standard or "back door" intercourse does not carry the penalty of being cut off - it ...


1

While the rules were written in the way that they were for a reason, that reason doesn't necessarily mean that people actually placed stumbling blocks before the blind, that could just be a concise and precise way for the Torah to express the idea of misleading someone. (I wrote about that here and here.) The reason for these kinds of phrases may be to ...



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