In the previous weeks we have examined the details of the Mitzva of: “Do not stand over your brother’s blood.” We have discussed in the past that the Mitzvot are not simply laws that ensure the efficient running of society. Rather they teach us essential principles about how to live our life. This Mitzva is an excellent example of this idea.
No comparable law is found in the secular world that obligates us to help our fellow. Secular law is predominantly focused on preventing people harming others which primarily aim at maintaining and order.
In contrast the Torah teaches us a vital lesson about our relationship with our fellow man. The Torah views refraining from helping others as little better than actively harming them. This Mitzva teaches us a vital principle - that standing by when someone is suffering is considered a sin. We are obligated to do whatever we can to save our friends in need. This principle even applies to our attitudes towards animals: The Talmud discusses the source for the prohibition to harm animals. It concludes that the source is the Mitzva to help unload a donkey that is suffering under a heavy burden. From here it concludes that refraining from helping an animal is considered causing it pain.
We learn from here that Judaism sees that neglecting to help an animal in pain is akin to harming it. Neutrality is not an acceptable stance with regard to our treatment of animals. This is all the more so the case with regard to our fellow man..
We have seen in the past few weeks how a person must strive to help a person in need. In the coming weeks we will see the lengths to which extend the obligation that we must make an effort to help others through the Mitzva of returning lost objects; this teaches us that we must also strive to return lost items of other people. We should all merit to help our friends in every way possible.
Showing posts with label Do not stand over your brother's blood. Show all posts
Showing posts with label Do not stand over your brother's blood. Show all posts
Sunday, August 15, 2010
Sunday, August 8, 2010
DO NOT STAND OVER YOUR BROTHER’S BLOOD Part 3
The Mitzva (commandment) to not stand over your brother’s blood obligates us to do our utmost to help our fellow man in his time of need. Thus far we have seen how this includes helping him if he is in physical danger or faces financial loss.
In truth, the Mitzva encompasses all kinds of situations in which a person may be in need in some kind of help. It is instructive to specify a number of common life situations in which this Mitzva applies.
- If a person is experiencing emotional difficulties then it is incumbent on us to try to help him, either by giving his advice or suggesting a suitable course of action to help his situation.
- If one is struggling with earning a livelihood then those around him should strive to help him find ways of earning more money.
- If a couple are experiencing marital difficulties then we should do what we can to help them improve their relationship. For example, suggesting a possible counselor who can help them resolve their difficulties.
- If a person is struggling in a spiritual sense, then we should try to encourage him in his good deeds and observance of Mitzvos. However, one should be careful not to do this in an aggressive way, rather with love and care.
- If a person is not succeeding in school or college then we should look for ways to help him.
- If a person is associating with the wrong kind of people then we should find ways to help protect him from being badly influenced.
With a little thought we can all think of people that we know who are experiencing one or more of the difficulties enumerated above. It is not sufficient to merely feel bad for them rather it is our responsibility to strive to do whatever we can to lighten their burden.
In truth, the Mitzva encompasses all kinds of situations in which a person may be in need in some kind of help. It is instructive to specify a number of common life situations in which this Mitzva applies.
- If a person is experiencing emotional difficulties then it is incumbent on us to try to help him, either by giving his advice or suggesting a suitable course of action to help his situation.
- If one is struggling with earning a livelihood then those around him should strive to help him find ways of earning more money.
- If a couple are experiencing marital difficulties then we should do what we can to help them improve their relationship. For example, suggesting a possible counselor who can help them resolve their difficulties.
- If a person is struggling in a spiritual sense, then we should try to encourage him in his good deeds and observance of Mitzvos. However, one should be careful not to do this in an aggressive way, rather with love and care.
- If a person is not succeeding in school or college then we should look for ways to help him.
- If a person is associating with the wrong kind of people then we should find ways to help protect him from being badly influenced.
With a little thought we can all think of people that we know who are experiencing one or more of the difficulties enumerated above. It is not sufficient to merely feel bad for them rather it is our responsibility to strive to do whatever we can to lighten their burden.
Sunday, August 1, 2010
DO NOT STAND OVER YOUR BROTHER’S BLOOD Part 2
DO NOT STAND OVER YOUR BROTHER’S BLOOD Part 2
Last week we began discussion of the Mitzva, ‘Do not stand over your brother’s blood’. We saw that this obligates us to do whatever is in our power to help our fellow when he is in difficulty. We discussed that one aspect of the Mitzva is to save him from physical harm.
Another aspect of the Mitzva is to save him from financial loss whenever possible. For example, if he plans to use his money in a way that you know is likely to have negative results, then you must try to prevent him from embarking on his plan.
This Mitzva is so important that it even allows us to speak lashon hara (negative speech) when necessary. For example, if you see that a person plans to be involved in business with an untrustworthy person then, if certain conditions are fulfilled, you are allowed, and in fact obligated to inform him that he should not trust this person. However, one must be very vigilant to ensure that he observe all the conditions that allow one to speak lashon hara for constructive reasons. Without any of these conditions, it is forbidden to speak out even to prevent one’s fellow from harm. The conditions are listed below.
1.We cannot make any critical statement about a person on the basis of information obtained through hearsay. Only through first-hand information may one assume that someone’s character or behavior is wanting . Even if we have personally witnessed seemingly unacceptable behavior we must not hastily pass judgment. Circumstances must be carefully investigated before we can be sure that we understand a situation correctly .
2.Before we relate negative information we must carefully consider whether or not our words will in fact bring about the desired result. For example, we may seek to discourage a a potentially harmful business association but often a final decision has already been make and speaking negatively of the other party will serve no constructive purpose.
3.Before speaking about a person with others, we must, if at all feasible, first discuss the issue with that person himself. For example, if someone is acting in an anti-social way speaking to the person himself may be effective, precluding the need to speak lashon hara. This condition does not apply if speaking to the sinner might make it more difficult to achieve the desired result through other means. An example of this is if we suspect someone of certain dishonesty - speaking to him may only succeed in causing him to be more careful not to get caught. In such a situation, we should not speak to him first.
4.If in addition to personal reproof, any other option exists that could preclude the necessity to speak negatively, it must be pursued.
5.Even if speaking negatively is necessary we should choose the least blatant means by which to communicate that information. Directing someone to where he will become aware of information on his own is preferable to expressing it verbally.
6.While derogatory information may be related for a constructive purpose, slander cannot be justified. In particular we must be very careful not to exaggerate - this is included within the definition of slander.
7.Having fulfilled all the above conditions we must be certain that his sole intent is for a constructive purpose. However, if we know that in our heart we are pleased to cast the person in a bad light then we are not permitted to speak - even though the purpose cannot be accomplished any other way. It is necessary first to eradicate any negative feelings towards that person and only then can the negative information be spoken.
Last week we began discussion of the Mitzva, ‘Do not stand over your brother’s blood’. We saw that this obligates us to do whatever is in our power to help our fellow when he is in difficulty. We discussed that one aspect of the Mitzva is to save him from physical harm.
Another aspect of the Mitzva is to save him from financial loss whenever possible. For example, if he plans to use his money in a way that you know is likely to have negative results, then you must try to prevent him from embarking on his plan.
This Mitzva is so important that it even allows us to speak lashon hara (negative speech) when necessary. For example, if you see that a person plans to be involved in business with an untrustworthy person then, if certain conditions are fulfilled, you are allowed, and in fact obligated to inform him that he should not trust this person. However, one must be very vigilant to ensure that he observe all the conditions that allow one to speak lashon hara for constructive reasons. Without any of these conditions, it is forbidden to speak out even to prevent one’s fellow from harm. The conditions are listed below.
1.We cannot make any critical statement about a person on the basis of information obtained through hearsay. Only through first-hand information may one assume that someone’s character or behavior is wanting . Even if we have personally witnessed seemingly unacceptable behavior we must not hastily pass judgment. Circumstances must be carefully investigated before we can be sure that we understand a situation correctly .
2.Before we relate negative information we must carefully consider whether or not our words will in fact bring about the desired result. For example, we may seek to discourage a a potentially harmful business association but often a final decision has already been make and speaking negatively of the other party will serve no constructive purpose.
3.Before speaking about a person with others, we must, if at all feasible, first discuss the issue with that person himself. For example, if someone is acting in an anti-social way speaking to the person himself may be effective, precluding the need to speak lashon hara. This condition does not apply if speaking to the sinner might make it more difficult to achieve the desired result through other means. An example of this is if we suspect someone of certain dishonesty - speaking to him may only succeed in causing him to be more careful not to get caught. In such a situation, we should not speak to him first.
4.If in addition to personal reproof, any other option exists that could preclude the necessity to speak negatively, it must be pursued.
5.Even if speaking negatively is necessary we should choose the least blatant means by which to communicate that information. Directing someone to where he will become aware of information on his own is preferable to expressing it verbally.
6.While derogatory information may be related for a constructive purpose, slander cannot be justified. In particular we must be very careful not to exaggerate - this is included within the definition of slander.
7.Having fulfilled all the above conditions we must be certain that his sole intent is for a constructive purpose. However, if we know that in our heart we are pleased to cast the person in a bad light then we are not permitted to speak - even though the purpose cannot be accomplished any other way. It is necessary first to eradicate any negative feelings towards that person and only then can the negative information be spoken.
Monday, July 26, 2010
DO NOT STAND OVER YOUR BROTHER’S BLOOD Part 1
We have seen over the course of this series the great sensitivity to others that the Torah engenders through the Mitzvot (Commandments). Another example of this is seen in the area of helping one who is in great need.
In the secular world a person who helps people is considered kind, and one who harms people is considered cruel. A person who neither helps nor harms others is looked at in a neutral fashion - he is neither good nor bad. Moreover, whilst there are numerous laws prohibiting harmful behavior towards others, there are hardly any laws that obligate a person to do kindness to his fellow.
In contrast the Torah sees ‘neutral’ behavior in a negative light - it is not enough to avoid harming others, rather a person must strive to help others and not doing so is considered to be a form of cruelty. Accordingly, there are a number of Mitzvot that obligate us to help our fellow in need.
One of these Mitzvot is: “Do not stand over your brother’s blood. ” The Rabbis teach us that this Mitzva instructs us to help our fellow when he is in a time of need. Included in this is helping him when he is in need in any area, such as if he is in physical danger, faces financial loss, or has some kind of emotional lacking. We will discuss the details of these laws in the coming weeks.
If one sees his friend in physical danger, for example he is in risk of drowning or is threatened by criminals he must do his utmost to save him. The one limit on this law is that he is not obligated to place himself in a situation where he will be in significant risk if he tries to save his friend. So, for example, if a person is being attacked by a number of thugs then stepping will likely not have any positive effect, rather it will likely mean that the friend will also be in great danger. Nonetheless a person should weigh the risk in each situation carefully and not avoid doing this Mitzva if the risk of danger is slight.
The story is told of a great Rabbi, Rabbi Chaim Soloveitzchik, who was witness to a great fire in his neighborhood. He made great efforts to save people who were in the building that was no fire. At one poin he ran into the building and did not emerge for a period of time. However, he finally emerged holding two young children in his arms. He had heard them crying and went in to save them. Whether he was obligated to put himself in such danger is unclear however his actions give a great demonstration of how we should feel when our fellow man is in danger. And even if we cannot act to save them we should develop a feeling of empathy with their pain.
In the secular world a person who helps people is considered kind, and one who harms people is considered cruel. A person who neither helps nor harms others is looked at in a neutral fashion - he is neither good nor bad. Moreover, whilst there are numerous laws prohibiting harmful behavior towards others, there are hardly any laws that obligate a person to do kindness to his fellow.
In contrast the Torah sees ‘neutral’ behavior in a negative light - it is not enough to avoid harming others, rather a person must strive to help others and not doing so is considered to be a form of cruelty. Accordingly, there are a number of Mitzvot that obligate us to help our fellow in need.
One of these Mitzvot is: “Do not stand over your brother’s blood. ” The Rabbis teach us that this Mitzva instructs us to help our fellow when he is in a time of need. Included in this is helping him when he is in need in any area, such as if he is in physical danger, faces financial loss, or has some kind of emotional lacking. We will discuss the details of these laws in the coming weeks.
If one sees his friend in physical danger, for example he is in risk of drowning or is threatened by criminals he must do his utmost to save him. The one limit on this law is that he is not obligated to place himself in a situation where he will be in significant risk if he tries to save his friend. So, for example, if a person is being attacked by a number of thugs then stepping will likely not have any positive effect, rather it will likely mean that the friend will also be in great danger. Nonetheless a person should weigh the risk in each situation carefully and not avoid doing this Mitzva if the risk of danger is slight.
The story is told of a great Rabbi, Rabbi Chaim Soloveitzchik, who was witness to a great fire in his neighborhood. He made great efforts to save people who were in the building that was no fire. At one poin he ran into the building and did not emerge for a period of time. However, he finally emerged holding two young children in his arms. He had heard them crying and went in to save them. Whether he was obligated to put himself in such danger is unclear however his actions give a great demonstration of how we should feel when our fellow man is in danger. And even if we cannot act to save them we should develop a feeling of empathy with their pain.
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