Here, he relates the word ״רע״ – neighbor, friend, fellow, to the רועה – the shepherd. Rav Hirsch explains that it’s not enough to refrain from actively bearing tales and breaching circles, but we must actively come to the rescue of someone in need. The Torah continues from there with the prohibition of “לא תעמוד על דם רעך” – You shall not stand inactive by the blood of your neighbor. Here, he says, the people are looked at as separate עמים – each household is its own closed off circle, and a person must not breach those separate circles by bearing tales from one to another. He notes that this progression begins with the mitzvah of ״לא תלך רכיל בעמיך״ – You shall not go about as a talebearer among thy people (19:16). Rav Samson Raphael Hirsch, however, points out a progression both in the content of the mitzvot and in the way that each “fellow” is referred to in the various mitzvot. Indeed, in most translations that I have seen, there is not even a specific definition for each term, they are used interchangeably. It is clear that these are all talking about the same groups of people – your fellow humans.
“An other” is described in 4 different ways: a member of your עם (nation or people), עמית (neighbor or kinsman), רע (fellow or friend), and אח (brother). Ten times there is a mitzvah that is specifically phrased in terms of behavior toward another. While not all of the mitzvot in this perek are interpersonal, throughout there is an emphasis on the relationships between people. These include laws such as supporting the less fortunate, honesty, business ethics, judicial integrity, and so on, all culminating with the famous “great principle” – ״ואהבת לרעך כמוך״ – Love your neighbor like yourself (19:18). While the chapter may begin with the overarching mitzvah of being holy, and continue with the esoteric laws of leftover meat korbanot, it contains so many of the laws that are fundamental to the way that we interact with each other, both as individuals and as a society. And looking through the chapter, one begins to see the reason for it being so fundamental. It is unclear whether this refers merely to the next passuk – the mitzvah of קדושים תהיו – Be Holy, or if it refers to the entire section. Rashi, quoting the same Torat Kohanim, explains that this is because most of the fundamental teachings of the Torah are תלוין בה – dependent on it, or contained in it. This is in contrast to the rest of the Torah, where Hashem would teach Moshe, Moshe would then teach it individually, in turn, to Aharon, to Aharon’s sons, to the elders, and only then to all of Yisrael.
#Countrymen lend me your ears full
Chazal already noticed this occurrence, and Torat Kohanim on this passuk states that this section of the Torah was transmitted in full assembly – every member of the congregation of Israel was there. The only other place that a mitzvah is specifically told to the whole congregation of Israel is the mitzvah of Korban Pesach. But what follows does change the common pattern, for Moshe is told to tell the subsequent words not to Aharon, or the Kohanim, or to B’nei Yisrael, but to “כל עדת בני ישראל” – the whole congregation of the Children of Israel (Vayikra 19:2).
Parashat Kedoshim starts much the way several other paragraphs in Sefer Vayikra start, “וידבר ה׳ אל משה לאמר”, Hashem spoke to Moshe, saying (19:1).
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