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 Minding one's own business is a sacred principle of the western world. It is considered jut plain rude to intrude or even to express an opinion when one is not asked for one. We are told to avoid talking about serious issues at social gathering lest the difference of opinion lead to tension. The western icons of tolerance and diversity demand such an approach for the smooth running of society. Judaism while all in favour of tolerance and diversity (albeit limited to some degree) opts not for benign apathy but for active involvement. All Jews are considered part of the same body fabric and thus ignoring others is tantamount to ignoring one's own needs. The Jewish people understand all too well how passive inactivity can lead to so much death and destruction. In our way of thinking being not bad, not harming others, is not the definition of good but is often the cause of, even if unintended, untold evil. Our commemoration of Yom Hashoah this past week just brings that message to light. Unfortunately so much of the western world, including our own country, has yet to learn this lesson. So many of our mitzvoth - Tzedakah, Hachnasat Orchim, HaShavat Aveidah , to name just three - are predicated on being proactive in our search for making this world a better place, of implementing Tikkun Olam . While many excel at these types of mitzvoth it is much harder to stand up and actively protest wrong; especially when wrongs may have been perpetuated by our family members, employers, friends or colleagues.
"Do not stand idly by the blood of your brother, I am G-d" ( 19:16 ). A Jew who steps in to help a person in need is not really worthy of any special praise as they are just performing their moral duty. Yet the performance of this duty makes them partners with G-d. Saving others from harm is an act of Imatio Dei . Unfortunately our society is forced to highlight these wonderful actions only because so few live up to the Biblical mandate. While leaders of great nations can insure, to the best of their ability, that literally the blood of innocents is not spilled, most of us are mandated to perform this mitzvah on a smaller, though equally important, scale. It is hard, especially in a society with so much emphasis on personal gratification to inspire people to put the needs of others ahead of their own. Yet this is what we must do. Our Sages point out that Parshat Kedoshim contains parallels of the Asara Dibrot ("ten commandements"). Not surprisingly the prohibition to stand idly by your brothers blood is the parallel of the sixth dibra, Lo Tirzach (do not murder). While this is often literally true, more often than not, it represents the high standards that Jews must follow. Not helping one in need is indeed tantamount to murder.
Benign apathy does not happen in a vacuum. Not standing idly is the second half of our verse. It follows right on the footsteps of the admonition of "Do not go around as a gossiper among your people". While many were brought up on the mantra of "sticks and stones may hurt my bones but names will never hurt me", Judaism totally rejects and repudiates such an approach. Speaking negatively about people (even if true which it usually is not) has a corrosive effect not just on the speaker but on the listeners. Hearing so much negatively, people, even if only subconsciously, begin to believe there is no 'smoke without a fire' and while they may seek no harm will not actively help the accused. As we continue reading we notice that the next verse in the Torah tells us "do not hate your brother in your heart" ( 19:17 ). While gossip and apathy do ultimately lead to hatred, in the eyes of the Torah, apathy is to be equated with hatred. The famous Talmudic passage dealing with Sin'nat Chinam (causeless hatred) is not so much about active hatred but rather a severe reprimand to those leaders who stood by while a person was being wrongfully insulted.
Even if the victim is not blameless the Torah lays out what must be done next - "You must admonish your neighbour, and not bear sin because of him. Do not take revenge nor bear a grudge against the children of your people" ( 19:17 -18). If we follow the approach of the Torah then we will surely be able to fulfil the second half of the verse; "You must love your neighbour as yourself. I am G-d." This as Rabbi Akiva points out is the fundamental principle of the entire Torah, the fundamental principle of Godliness. All the rest truly is just commentary. Shabbat Shalom!
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