הפוך בה והפוך בה

The Gemara asks: And Rabbi Yoḥanan, what does he do with this verse: “And your brother shall live with you”? The Gemara answers: He requires the verse for that which is taught in a baraita: If two people were walking on a desolate path and there was a jug [kiton] of water in the possession of one of them, and the situation was such that if both drink from the jug, both will die, as there is not enough water, but if only one of them drinks, he will reach a settled area, there is a dispute as to the halakha. Ben Petora taught: It is preferable that both of them drink and die, and let neither one of them see the death of the other. This was the accepted opinion until Rabbi Akiva came and taught that the verse states: “And your brother shall live with you,” indicating that your life takes precedence over the life of the other.

Animal carcasses, graves and tanneries must be distanced fifty cubits from a town. A tannery may be set up only to the east of a town. Rabbi Akiva says: “It may be set up on any side save the west, and it must be distanced fifty cubits [from the town].

A tannery may be set up only on the east side of the town, because the east wind is warm and reduces the bad odor resulting from tanning.

And it was told Tamar, saying: ‘Behold, thy father-in-law goeth up to Timnah to shear his sheep.’

To not stand over the blood of neighbors: That we not refrain from saving the soul of an Israelite when we see him in danger of death and destruction and we have the ability to save him from any side, as it is stated (Leviticus 19:16), "you shall not stand over the blood of your neighbor." And we say in Sanhedrin 73a, "We learn, 'From where [do we know] about one who sees his fellow drowning in a river, or being dragged away by a wild animal, or [that there are] bandits coming against him, that he is obligated to save him with his life? As it is stated, "you shall not stand over the blood of your neighbor."' It is not needed that he is obligated with his life, but he is also obligated to tarry and hire [others to do so]." And our Rabbis, may their memory be blessed also included in this warning (negative commandment) not to suppress testimony so that his fellow not lose money. And so is it in Sifra, Kedoshim, Chapter 4:8, "From where [do we know] that if testimony is known to him that he is not permitted to remain silent about it? As it is stated, 'you shall not stand over the blood of your neighbor.' And from where [do we know] if you see someone drowning in the river, etc. And from where [do we know about] one pursuing his fellow to kill him, that you are obligated to rescue him with [the soul of the pursuer]? As it is stated, 'you shall not stand, etc.'" The root of this commandment is well-known - as [just] like one will save his fellow, so [too,] will his fellow save him. And the world will be inhabited like this, and God desires its habitation, as 'He created it to be inhabited.' And the laws of this commandment have already been elucidated in Tractate Sanhedrin. And it is practiced in every place and at all times by males and females. And one who transgresses it and refrains from saving [a Jew in danger] and has the ability [to do so] has violated this negative commandment. But we do not administer lashes for it, since it is a negative commandment that does not have an act [involved] with it - and it is established for us that we do not administer lashes [in such a case].

Ben Bag Bag said:Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.

Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD.