Hot answers tagged parashas-kedoshim
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.
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 ...
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 ...
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 ...
Sefer Hamitzvos Hakatzar (by the author of Chafetz Chayim) lists as prohibition 45: A prohibition-command not to curse a kasher Jew, as it says "do not curse a deaf person". That it says "a deaf person" is as an extra point: that even this fellow, who doesn't hear and [thus] isn't pained by this curse, one nonetheless violates by cursing him.
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, ...
The Gemara (Sanhedrin 66a) explains that לא תקלל חרש, באומללים שבעמך הכתוב מדבר--"Scripture writes, Thou shalt not curse the deaf; thus applying the injunction even to the humblest of thy people." This means that the prohibition applies even to the lowliest members of society, and not only to the leaders or judges.
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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