(27) And God created man in His image, in the image of God He created him; male and female He created them.
(ה) כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:
(5) How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]
It seems that here in Naso, this is where God exists as well. "When men or women individually commit any wrong toward a fellow human being, thus breaking faith with the Eternal, and they realize their guilt . . . " (Numbers 5:6). When an individual commits a wrong against another, God too is harmed, experiencing a betrayal, a breach of faith.
The phrase “Love your neighbor as yourself” cannot be meant literally, since man cannot be expected to love his neighbor as himself. Moreover, Rabbi Akiva has ruled that “Your life comes first.” The Torah here enjoins us that we should wish upon our neighbor the same benefits that we wish upon ourselves. Perhaps, this is the reason for the dative instead of the accusative form of the verb phrase; we find the same in “And you shall love him as yourself” (19:34). Indeed, sometimes a person may wish upon his neighbor certain benefits, but only wealth, not wisdom and the like. But even if he wishes his cherished friend well in everything, i.e. wealth, honor, learning, and wisdom, he will not do so unstintingly; he will still insist on a larger share of the benefits. It is this shortcoming that the Torah condemned. Rather, a man should wish his fellow well in everything, just as he does in his own case, and he should place no limitations on his love. Therefore, in the case of Yonatan and David (I Shemuel 20:17), it says that Yonatan “loved him as his own soul,” since he had removed all jealousy from his heart, declaring “And you shall rule over Israel” (ibid. 23:17).
(2) Do not stand idle when your fellowman is in danger [literally: Do not stand upon your fellowman’s blood] One must not become involved with people who shed blood. It is well known that many people have been murdered, many people have been killed, because of slander. Doeg the Edomite is a prime example [I Samuel 22:9–19].
From where is it derived that one who sees another drowning in a river, or being dragged away by a wild animal, or being attacked by bandits [listin], is obligated to save him? The Torah states: “You shall not stand idly by the blood of another.” The Gemara answers: Yes, it is indeed so that this verse relates to the obligation to save one whose life is in danger.
תלמוד בבלי מסכת תענית דף יא עמוד א
בזמן שהצבור שרוי בצער אל יאמר אדם אלך לביתי ואוכל ואשתה ושלום עליך נפשי
Babylonian Talmud Taanit, 11a
At a time when the community is suffering, no one should say, "I will go home, eat, drink, and be at peace with myself."
רמב"ם, הלכות רוצח ושמירות הנפש פרק א' הלכה י"ד:
כל היכול להציל ולא הציל עובר על "לא תעמוד על דם רעך", וכן הרואה את חברו טובע בים, או ליסטים באין עליו, או חיה רעה באה עליו ויכול להצילו הוא בעצמו או שהשכיר אחרים להצילו ולא הציל (= שיכול היה לשכור עוזרים ולא שכרם) או ששמע עכו"ם או מוסרים מחשבים עליו רעה או טומנין לו פח ולא גילה אוזן חברו והודיעו, או שידע בעכו"ם או באונס שהוא בא על חברו ויכול לפייסו בגלל חברו ולהסיר מה שבלבו ולא פייסו, וכל כיוצא בדברים אלו, העושה אותם עובר על "לא תעמוד על דם רעך".
Maimonides (quoted by Nehama Leibowitz)
Everyone who can save [a person] but does not, violates the mitzvah of 'lo ta'amod...'...whether he/she him/herself witnesses [the other person in danger] or whether he/she could have hired others to do the rescue and did not; or perhaps he/she heard idol worshippers (people outside the Jewish community) planning an attack and did not warn the potential victim...or if he/she knew of a threat against his/her fellow and could have pacified [the threat] on behalf of the other and did not...and any similar situation...all these people would violate 'lo ta'amod...'
Your mission, however, is not limited by the walls of your house; beyond their limits you must assist with every particle of your strength wherever it is necessary to save the life, the property, or the happiness of a human being, to assist the enterprise of a fellow man with your strength or fortune, or to help suffering creatures of the lower order wherever you can, by the use of your wealth, your physical or intellectual strength, or your word, support the needy, clothe the naked, feed the hungry, console the mourning, heal the sick, care for the unprovided, advise those in need of counsel, teach the ignorant, reconcile those sundered by anger and quarrel — in a word, to be a blessing whenever and wherever you can.
(8) Speak up for the mute, For the rights of all the unfortunate. (9) Speak up, judge righteously, Champion the poor and the needy.
Answer these questions honestly: If I walk into your shul for Friday night service would you sit next to me or would you allow one person to occupy an entire pew? If I walked into your shul right about the time you were picking up your child would you presume I was a nanny? If you sat across from me on the subway and noticed the Magen David around my neck, would you smile at me? Or wonder why I was wearing it? If I were shopping for challah in your shop on Friday afternoon, would you wish me a good Shabbos? I pose these questions not just because they are my experiences, but to encourage us to take a look inward and remember our history as Jews. I’m sure many of us have heard an anti-Semitic remark that shook us to the core, but for the most part secular Jews can walk around not attracting much attention. But not long ago to be a Jew was a bad thing, something to be loathed, something to try to hide. Through the promise of America, many Jews were able to start anew simply by changing their last name. In the US Jews became “white,” and with that whiteness came privilege. But as Jews don’t we also have the responsibility to remember what life was like before this era of unprecedented privilege? We’re taught to never forget about our experience as outsiders, and yet, we have.
https://urj.org/blog/2020/06/01/ways-your-congregation-can-act-now-racial-justice?fbclid=IwAR0xOHKBj97On_WChBwjDGZh5r64RXnZ2C_EYkycDmU0dQCxvZXtTeBNTLY
1. Beware a misplaced sense of urgency.
2. Don’t let white emotions dominate spaces.
3. Take the URJ’s Audacious Hospitality assessment.
4. Center the voices of People of Color.
5. Contact your elected officials.
6. Take part in justice efforts led by communities of Color.
7. Engage with experts.
8. Join the Reform Movement’s civic engagement campaign. [or Hillel's MitzVote!]
9. Connect with other...leaders