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Although the commentaries put most effort into explaining telech rachil, much can be learned from the word, b’amecha, which translates, in your nation. The Netziv claims that it delineates to whom the commandment applies, to our nation. This explanation gives the word a technical function, providing information about the commandment’s parameters, but not defining its essence. We may note that when the Torah wants to teach that limitation, it usually uses reacha or amitecha, your friend or compatriot. Two p’sukim after this one the Torah refers to the commandment applying to "b’nei amecha," the people of your nation, which seems to be a more precise usage.
A lot can be learned from the Ramban’s understanding of b’amecha. First, let us see a little background. The gemara (Arachin 16a), in a related context within the laws of lashon hara, coins a phrase, "chavrach chavra it lei," your friend has a friend. This illustrates that the "juicy information" that a handful of people are told makes it through the grapevine to many friends and acquaintances. The Ramban explains, along these lines, that the gossip one tells his friend about a third person will likely be known by the nation, or at least a sizable part of it.
This concept of the word spreading can be understood to warn of lashon hara’s severity from a quantitative perspective. Not only will a couple people know the potentially damaging information, but the masses will. However, it can also highlight the unique element of the aveira of lashon hara. Sins between man and his Maker usually involve one person, the sinner. Sins between man and man generally involve a minimum of two people, the oppressor and the oppressed. Lashon hara is a unique sin in that it directly involves at least three people, the gossiper, the recipient of the information, and the subject of the gossip. As the Ramban points out, this is the tip of the iceberg, as the word may spread to others. The point, though, is that it is a public sin, almost by definition. Indeed lashon hara creates negative terms of engagement for the interaction of society on all levels.
Let us pray and strive to have a nation that interacts in a manner of looking for what is good in each other.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Rabbis in Midrash
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P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
