(טז) לֹא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י יְהוָֽה׃
- P'shat (פְּשָׁט) — "surface" ("straight") or the literal (direct) meaning. This is the simple, basic story: who said and did what with whom, how and what came of it, regardless of how we feel about it.
- Remez (רֶמֶז) — "hints" are hints in the language of the text, such as metaphors that open up opportunities for deeper meaning. Example of this: Rei'echa: Who is your rei'echa--just your love, just your friend, anyone in your neighborhood, etc.
- D'rash (דְּרַשׁ) — from Hebrew darash: "inquire" ("seek") — the comparative (midrashic) meaning, as given through similar occurrences. We use this when we using our imagination and current experience to fill in missing dialogue and difficulties in the text, so that we make meaning of the text. Example: how do we get to no electricity from:
- Do no work
- What is work
- Creation (creating things) is work
- Making a fire is creation of something
- Electricity is making fire (a spark)
- Therefore, turning on a light, is "working".
- Do no work
- Sod (סוֹד) (pronounced with a long O as in 'soda') — "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation.
P’shat is the simple, basic story: who said and did what with whom, how and what came of it.
Remez are hints in the language of the text, such as metaphors that open up opportunities for deeper meaning.
D’rash are the missing dialogue and difficulties in the text that your imagination can fill in and so expand the inspiration and meaning.
“Sod” is the secret. What hidden meanings are embedded in the text that will help you relate to it today?
(טז) לֹא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י יְהוָֽה׃
Consider this translation: (16) Do not walk gossip among your nation. Do not stand on the blood of your fellow: I am Adonai
no
not
don't
isn't
nope!
(יד) הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי:
(14) He [Rabbi Hillel] used to say: If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when?
(יג) לֹ֥֖א תִּֿרְצָֽ֖ח׃ (ס) לֹ֣֖א תִּֿנְאָֽ֑ף׃ (ס) לֹ֣֖א תִּֿגְנֹֽ֔ב׃ (ס) לֹֽא־תַעֲנֶ֥ה בְרֵעֲךָ֖ עֵ֥ד שָֽׁקֶר׃ (ס)
(13) You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. (Is NOT here a simple way of saying DON'T?)
to stand, remain, endure, take one's stand
- to stand,
- take one's stand
- be in a standing attitude
- stand forth
- take a stand
- present oneself
- attend upon
- be or become servant of
- to stand still,
- stop (moving or doing)
- cease
- to tarry, delay, remain, continue, abide, endure,
- persist, be steadfast
- to make a stand, hold one's ground
- to stand upright, remain standing, stand up, rise, be erect, be upright
- to arise, appear, come on the scene, stand forth, appear, rise up or against
- to stand with, take one's stand, be appointed, grow flat, grow insipid
(לח) וַיִּקְרָ֤א יְהֽוֹנָתָן֙ אַחֲרֵ֣י הַנַּ֔עַר מְהֵרָ֥ה ח֖וּשָׁה אַֽל־תַּעֲמֹ֑ד וַיְלַקֵּ֞ט נַ֤עַר יְהֽוֹנָתָן֙ אֶת־החצי [הַ֣חִצִּ֔ים] וַיָּבֹ֖א אֶל־אֲדֹנָֽיו׃
(38) And Jonathan called after the boy, “Quick, hurry up. Don’t stop!” So Jonathan’s boy gathered the arrows and came back to his master.—
- on
- about
- onto
- upon
- above
- unto
- upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
- upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
- above, beyond, over (of excess)
- above, over (of elevation or pre-eminence)
- upon, to, over to, unto, in addition to, together with, with (of addition)
- over (of suspension or extension)
- by, adjoining, next, at, over, around (of contiguity or proximity)
- down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
- to (as a dative)
(כו) וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃
(26) And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.”
(ב) שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:
(2) Shimon the Righteous was from the remnants of the Great Assembly. He would say, "On three things the world stands: on the Torah, on the service and on acts of lovingkindness."
(ו) שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹהִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃
(31) Then they took Joseph’s tunic, slaughtered a kid, and dipped the tunic in the blood.
Mitz af מיץ אף literally means the juice of the nose. Really.
For sefaria: We're looking for sources of Dam in Hebrew Aramaic Lexicon of the Old Testament HALOT
Etymology
Adam (אדם) literally means "red", and there is an etymological connection between adam and adamah, adamah designating "red clay" or "red ground" in a non-theological context.[7] In traditional Jewish theology, a strong etymological connection between the two words is often assumed. Maimonidesbelieved the word adam to be derived from the word adamah, analogous to the way in which mankind was created from the ground.[8] In contemporary biblical scholarship there is a general consensus that the words have an etymological relationship, but the exact nature of it is disputed. The word adam has no feminine form in Hebrew, but if it did, it would be adamah.[6] However, it is considered unlikely that the word adamah is a feminization of "adam", and the prevailing hypothesis is that both words originate from the verbal stem "adam" (to be red) and were chosen by the author of Genesis to convey the relationship between man and the adamah.[7][9]
There is additional relationship between the words adam and adamah and the word dam (דם), meaning blood.[10] This justifies the presence in the Kashrut of the prohibition of the consumption of blood: the blood of a slaughtered animal must be returned to the ground, and covered with earth.[11]The concept could also date back to primitive woman's "birth magic," or the making of clay manikins and anointing them with menstrual blood—the sacred "blood of life"—in order to conceive real children. Women were still making clay manikins to represent people by sympathetic magic through such manikins, in the Middle Ages when such pursuits were redefined as witchcraft. Clay was always a "feminine" material, sacred to women because it was their substance earth. Pottery was a woman's art because of this time-honored association of ideas.[12]
(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 do we press the witnesses in a capital case? We bring them in [to the court's chambers] and press them: "Perhaps what you say [isn't eyewitness testimony] is but your own assessment, or from rumors, or your witnessing an actual witness testify, or your reporting what a trustworthy said. Or perhaps you were unaware that by the end we'd interrogate you, with examination and inquiry. Know that capital cases are not like monetary ones. In monetary cases, [a false witness] can return the money and achieve atonement. But in capital cases, the blood of [the victim [and all his future offspring hang upon you until the end of time. For thus we find in regard to Cain, who killed his brother, "The bloods of your brother scream out!" (Genesis 4:10) - the verse does not say blood of your brother, but bloods of your brother, because it was his blood and also the blood of his future offspring [screaming out]! [Another explanation of the verse: for his blood was splattered over the trees and rocks [there was more than one pool of blood]. [The judges' speech continues] "It was for this reason that man was first created as one person [Adam], to teach you that anyone who destroys a life is considered by Scripture to have destroyed an entire world; and anyone who saves a life is as if he saved an entire world." And also, to promote peace among the creations, that no man would say to his friend, "My ancestors are greater than yours." And also, so that heretics will not say, "there are many rulers up in Heaven." And also, to express the grandeur of The Holy One [blessed be He]: For a man strikes many coins from the same die, and all the coins are alike. But the King, the King of Kings, The Holy One [blessed be He] strikes every man from the die of the First Man, and yet no man is quite like his friend. Therefore, every person must say, “For my sake the world was created.” [The judges' speech continues:] "Maybe you [the witnesses] will now say, 'What do we need this, and all this anxiety for [let's not come forward even with true testimony]!' But Scripture has already spoken: "If he be a witness - having seen or known - if he does not express it, he shall bear his sin." (Lev. 5:1) Maybe you will now say, 'What do we need this, to be responsible for another man's death?' But Scripture has already spoken: "When the wicked are destroyed there is rejoicing." (Prov. 11:10)"
(ג) הַ֭צִּילֵנִי מִפֹּ֣עֲלֵי אָ֑וֶן וּֽמֵאַנְשֵׁ֥י דָ֝מִ֗ים הוֹשִׁיעֵֽנִי׃
(3) Save me from evildoers; deliver me from murderers (men of blood)
(1) For the leader; al tashḥeth. Of David. A michtam; when Saul sent men to watch his house in order to put him to death. (2) Save me from my enemies, O my God; secure me against my assailants. (3) Save me from evildoers; deliver me from murderers. (4) For see, they lie in wait for me; fierce men plot against me for no offense of mine, for no transgression, O LORD; (5) for no guilt of mine do they rush to array themselves against me. Look, rouse Yourself on my behalf! (6) You, O LORD God of hosts, God of Israel, bestir Yourself to bring all nations to account; have no mercy on any treacherous villain. Selah. (7) They come each evening growling like dogs, roaming the city. (8) They rave with their mouths, sharp words are on their lips; [they think,] “Who hears?” (9) But You, O LORD, laugh at them; You mock all the nations. (10) O my strength, I wait for You; for God is my haven. (11) My faithful God will come to aid me; God will let me gloat over my watchful foes. (12) Do not kill them lest my people be unmindful; with Your power make wanderers of them; bring them low, O our shield, the Lord, (13) because of their sinful mouths, the words on their lips. Let them be trapped by their pride, and by the imprecations and lies they utter. (14) In Your fury put an end to them; put an end to them that they be no more; that it may be known to the ends of the earth that God does rule over Jacob.Selah. (15) They come each evening growling like dogs, roaming the city. (16) They wander in search of food; and whine if they are not satisfied. (17) But I will sing of Your strength, extol each morning Your faithfulness; for You have been my haven, a refuge in time of trouble. (18) O my strength, to You I sing hymns; for God is my haven, my faithful God.
הסבר מלא למילה רֵעַ
1. חבר, ידיד, עמית.
• הוא הזמין את כל ידידיו ורעיו למסיבת החתונה שלו.
2. הזולת, אדם אחר, אדם שבאים עימו במגע בנסיבות כלשהן. רווח גם בביטויי הדדיות כגון: 'איש את רעהו', 'איש אל רעהו', 'איש עם רעהו' וכד', שפירושם: זה את זה, זה אל זה, זה עם זה וכד'.
• "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ" (ויקרא יט יח).
• בחג הפורים נוהגים היהודים לשלוח משלוח מנות איש לרעהו.
עברית
Defnition of רע is
1. Friend, beloved, countrymanץ This is someone you're connected to. Not a stranger.
Challenge: This seems to suggest that a "rei-ah" is someone familiar. Does this mean we only look out for people we know?
Julie: In the biblical context, we were in and out of each others' life very intimately.
- friend, companion, fellow, another person
- friend, intimate
- fellow, fellow-citizen, another person (weaker sense)
- other, another (reciprocal phrase)
(18) ואהבת לרעך כמוך YOU SHALL LOVE YOUR FELLOW MAN AS YOURSELF —Rabbi Akiva said: “This is a fundamental principle of the Torah” (Sifra, Kedoshim, Chapter 4 12; Talmud Yerushalmi Nedarim 9:3).
(טז) חִכּוֹ֙ מַֽמְתַקִּ֔ים וְכֻלּ֖וֹ מַחֲּמַדִּ֑ים זֶ֤ה דוֹדִי֙ וְזֶ֣ה רֵעִ֔י בְּנ֖וֹת יְרוּשָׁלִָֽם׃
(16) His mouth is delicious And all of him is delightful. Such is my beloved, Such is my darling, O maidens of Jerusalem!
שמח תשמח ריעים האהובים כשמחך יצירך בגן עדן מקדם ברוך אתה ה' משמח חתן וכלה
The fifth (wedding) blessing (of the sheva brachot) is: Bring great joy to these loving companions, as You gave joy to Your creations in Eden in ancient times. Blessed are You, Adonai, Who brings joy to the groom and bride.
- P'shat (פְּשָׁט) — "surface" ("straight") or the literal (direct) meaning. This is the simple, basic story: who said and did what with whom, how and what came of it.
- Remez (רֶמֶז) — "hints" are hints in the language of the text, such as metaphors that open up opportunities for deeper meaning.
- D'rash (דְּרַשׁ) — from Hebrew darash: "inquire" ("seek") — the comparative (midrashic) meaning, as given through similar occurrences. We use this when we fill in missing dialogue and difficulties in the text using our imagination and current life experience to expand the inspiration and meaning.
- Sod (סוֹד) (pronounced with a long O as in 'soda') — "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation.
P’shat is the simple, basic story: who said and did what with whom, how and what came of it.
Remez are hints in the language of the text, such as metaphors that open up opportunities for deeper meaning.
D’rash are the missing dialogue and difficulties in the text that your imagination can fill in and so expand the inspiration and meaning.
“Sod” is the secret. What hidden meanings are embedded in the text that will help you relate to it today?