מנה"מ אמר קרא (דברים כב, כו) ולנערה לא תעשה דבר אין לנערה חטא מות נער זה זכור נערה זו נערה המאורסה חטא אלו חייבי כריתות מות אלו חייבי מיתות ב"ד
[To revert to] the above text: 'Whence do we know that if a man sees his neighbour drowning, mauled by beasts, or attacked by robbers, he is bound to save him? From the verse, Thou shalt not stand by the blood of thy neighbour.' But is it derived from this verse? Is it not rather from elsewhere? Viz., Whence do we know [that one must save his neighbour from] the loss of himself? From the verse, And thou shalt restore him to himself!<span class="x" onmousemove="('comment',' Ibid. 2. The passage refers to restoring a neighbour's lost property. This interpretation extends it to his own person. e.g if he has lost himself, he must be helped to find his way again. Hence it also applies to the rescuing of one from danger.
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Shemirat HaLashon
In our many sins, there are many men who are very heedful of observing the Torah according to the din, but who make light of the issur of theft, cheating people with all kinds of stratagems, being habituated to this and not knowing that it strikes at their very being and that they thereby leave the category of "your neighbor" and "your fellow," in addition to invalidating themselves from giving testimony. A proof: Our sages of blessed memory have said that grazers of small cattle, [who are used to grazing in the field of others] "are not pulled out and are not put down." That is, if they have fallen into a pit, they are not to be taken out, even though for other Jews there is a negative commandment against this, viz. (Vayikra 19:16): "Do not stand [idly] by the blood of your neighbor," one being obliged to pull him out and even to hire others to do so. But, in this instance, because of his wickedness, he is not to be taken out.
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