LEV463 It was due to the intolerance and disrespect of Talmud scholars for each other that the 24,000 students of Rabbi Akiva died, and the Jewish people today commemorate this great loss with a thirty-three day period of mourning between Passover and Shavout (Yevamot 62b). Judaism does not just believe in platitudes and declarations of its values. Rather, it puts these ideas of tolerance and respect for others into practice on an everyday level. This is the reason that it is forbidden to ignore the plight of a Jew in trouble or ignore even the lost object of someone else by passing by and not picking it up. The Jew is commanded to show respect and tolerance of others by helping and returning lost objects, no matter who are the owners [this verse, Deuteronomy 22:1-3].

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LEV464 … there is a general obligation upon every Jew to help anyone in trouble. Thus, one verse prohibits a Jew from standing by and doing nothing when someone's life is in danger, and another verse obligates a person to return any lost object that once belonged to someone. (In Judaism this is an obligation, not a mere good deed [this verse, Deuteronomy 22:2]). This obligation to help anyone in danger was codified into Jewish law, and it requires a Jew to help anyone in a life-threatening situation or even in ordinary trouble (Shulchan Aruch, Choshen Mishpat 426:1).

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LEV465 The ideal man, says the Psalmist (xv. 3. Called the "Gentleman's Psalm") is one who "hath no slander upon his tongue", lest he causeth thereby a shedding of blood." Nor is the actual doing or speaking of evil needed to constitute a wrong. Often a look or a smile is enough. A sudden silence is, at times, more eloquent than speech; as if one should say "I could a tale unfold, if I so wished". Such insinuation is called by the Rabbis "the fine dust of evil speaking" (abak leshon hara). God hates him who says one thing with his mouth, while he thinks another in his heart (Pes. 113b). The Talmud attaches much importance to honesty in all things, especially in commerce and industry. Jerusalem was destroyed when honest men ceased to be therein (Shabb. 119b).

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LEV466 The holy Torah [] instructed: לֹא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ, “Do not go as a talebearer among your nation.” (Leviticus 19:16). The Shelach explains that the pasuk uses the word “go” in order to teach us that the act of going [in order to speak negatively] is forbidden in its own right, aside from the actual prohibition of speaking rechilus.

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LEV467 Gossip Mongering. "Do not go about as a gossip monger among your people" (this verse). "Such gossip mongering is the same as lashon hara" (Jerusalem Talmud, Peah 2:1).

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LEV468 [This verse]. Our Sages, z"l, said (Ketubos 46a) that included in this injunction is not to besmirch the name of another Jew. The punishment from Heaven for this is extremely severe, as will be made clear when [we discuss] the level of death [administered by Heaven] (Paragraph 111. See also paragraphs 222-225).

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LEV469 See [[LEV301]] Leviticus 19:3 "I" ISSACS 7-8

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LEV473 [Continued from [[LEV720]] Leviticus 19:18 vengeance AHAVCH 27-8.] If the person who asks for a loan is liable to be in danger if his request is refused, if he needs the money to prevent robbers attacking him, then whoever refuses to help in such a case would violate the additional prohibition of [this verse]: "Neither shall you stand idly by the blood of your neighbor." Here we have been warned against remaining indifferent to our friend when his life is in danger and we have the means to save him in one way or another. Furthermore according to the Mechilta (cited by the Rambam in his Sefer Hamitzvoth No. 297), this prohibition also applies to the case where one is aware of something which might cause loss to his neighbor and he is able to help prevent it. If he fails to help, he commits the transgression. This applies in our case too. If one knows that his friend, rich or poor, is liable to incur a substantial loss (as happens nowadays when a loan falls due, as is well known), and by a loan given now he can save his friend, then if he fails to help he violates this prohibition.

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LEV472 … how great is the reward granted by God, may He be blessed, to one who does visit the poor, sick man, who does advise him how to act, and who encourages him not to abandon hope. For see, Chazal have described the greatness of the reward just for visiting--it is even greater for one who also, in the same act, fulfills the mitzvah of tzedakah and of saving a life, and who also reassures and encourages the patient with his conversation. He will be blessed in many important respects by Hashem, may He be blessed, as has Chazal made clear (Bava Bathra 10a): "Whoever reassures the poor will receive eleven blessings." Indeed in many communities the practice has now been adopted of forming a Bikkur Cholim Society for the purpose of caring for these unfortunate souls when they are ill, to see that they receive proper medical attention, proper food and all other necessities. How commendable would it be were this the universal practice, especially since human life is often involved! Whoever shuts his eyes against this duty transgresses [this verse]: "Neither shall you stand idly by the blood of your neighbor." Happy is the man who sets his mind and heart on the sufferings of these crushed people. Of him, it is said (Psalm 41:2): "Happy is he that considers the poor; Hashem will deliver him in the day of evil." The poor mentioned here are the sick, as I have explained. And the reference is even more appropriate to the sick who are poor, and therefore doubly crushed.

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LEV470 … each and every person created has the same infinite value, just as each and every person is unique. Thus, each developmentally disabled person indeed has infinite value in Judaism and has the same value as any other person. The obligation to violate the Shabbat and save a life applies equally to developmentally disabled people as well as to anyone else (Biur Halachah on Shulchan Aruch, Orach Chaim 329:4). Similarly, the obligation to save the life of someone in danger [this verse] applies equally to developmentally disabled people as to any other person, as the Talmud makes no distinctions (Sanhedrin 73a). This is why developmentally disabled males over the age of bar mitzvah are counted for a minyan. Similarly, the Shulchan Aruch rules (Ramah on Shulchan Aruch, Even Ha'ezer 1:6) that parents of a shoteh have fulfilled their obligation for procreation like any other parents.

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