וְלֹֽא־תַחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹׁפְכֽוֹ׃
און איר זאָלט ניט זינדיק מאַכן דאָס לאַנד װאָס איר זיצט דרינען, װאָרום בלוט דאָס מאַכט זינדיק דאָס לאַנד, און דעם לאַנד װערט ניט פֿאַרגעבן פֿאַר דעם בלוט װאָס איז דרינען פֿאַרגאָסן געװאָרן, סײַדן מיט דעם בלוט פֿון דעם װאָס האָט עס פֿאַרגאָסן.
Mishneh Torah, Murderer and the Preservation of Life
Dem Gericht ist es streng verboten, Lösegeld von einem Mörder anzunehmen, wenn derselbe auch alles Geld in der Welt für sich zum Opfer bringen wollte, selbst dann nicht, wenn der Bluträcher einwilligen sollte, ihn entkommen zu lassen. Denn das Leben des Gemordeten gehört nicht dem Bluträcher an, sondern dem Hochheiligen, gelobt sei Er! Denn es heißt: »Und nicht nehmen sollt ihr Lösegeld für das Leben des Mörders« (Num. 35:31). Die Thora zeigt auch in keiner Beziehung mehr Strenge, als wo es sich um Blutvergießen handelt; denn es steht geschrieben: »Und ihr sollt nicht verrucht machen das Land. Denn das Blut macht das Land verrucht« (Num. 35:33).
Chafetz Chaim
(16) And sometimes he transgresses also the issur of flattery, which is to many Geonim (e.g., HaRe'em, Baal Hatosfoth, and Hagaon R. Shlomoh ben G'virol) an absolute negative commandment, (viz. Bamidbar 35:33): "And you shall not flatter [the men of] the land." That is, if his intent in speaking lashon hara and rechiluth is to flatter the listener, whom he knows to bear hatred to the one spoken about, and thereby, to find favor in his eyes — an egregious sin — is it not enough that he does not fulfill the mitzvah of reproof (a positive commandment in the Torah), to reprove him for the hatred he bears his friend, that he also strengthens the hatred that already exists among them! And through him [the speaker], he [the listener] will persist in his wrong more and more, so that more quarrels and wrongs will result (G–d forbid)!
And know that this [the following] sin (in our many sins) is widespread. That is, when one speaks demeaningly of his friend, (often,) the listener, knowing that what is being said is unfounded, nevertheless nods his head [in agreement] and he, too, "smoothes over" the thing with his tongue, adding some words of taint. For the speaker is sometimes a man of means, or the like, from whom he receives favors, or who he fears will regard him as unwise, or the like [for remaining silent]. And, therefore, the yetzer will entice him, too, to concur in this. But know, my brother, that this, too, is essentially a transgression of the negative commandment of flattery — even if he adds but a few words — as is explained in the Be'er Mayim Chayim.
And in this regard it is written (Mishlei 23:2): "And put a knife to your throat [against speaking lashon hara] if you are a man of spirit." And one must rather expose himself to danger than bring his soul to such a sin. According to the Torah, every man under such circumstances must, in any event, strengthen himself not to abet him [the speaker] even by so much as one movement which would cause it to appear that he concurs with what he is saying. And in this connection we can understand the words of Chazal (Eiduyoth 5:6): "It is better to be called a fool all of one's days than to be wicked one moment before the Almighty." And this, even if he knows that his words of reproof will not be accepted by the speaker; for, otherwise, he certainly must reprove him for this, too (as will be explained, G–d willing, in Hilchoth Lashon Hara, Principle VI).
And know that this [the following] sin (in our many sins) is widespread. That is, when one speaks demeaningly of his friend, (often,) the listener, knowing that what is being said is unfounded, nevertheless nods his head [in agreement] and he, too, "smoothes over" the thing with his tongue, adding some words of taint. For the speaker is sometimes a man of means, or the like, from whom he receives favors, or who he fears will regard him as unwise, or the like [for remaining silent]. And, therefore, the yetzer will entice him, too, to concur in this. But know, my brother, that this, too, is essentially a transgression of the negative commandment of flattery — even if he adds but a few words — as is explained in the Be'er Mayim Chayim.
And in this regard it is written (Mishlei 23:2): "And put a knife to your throat [against speaking lashon hara] if you are a man of spirit." And one must rather expose himself to danger than bring his soul to such a sin. According to the Torah, every man under such circumstances must, in any event, strengthen himself not to abet him [the speaker] even by so much as one movement which would cause it to appear that he concurs with what he is saying. And in this connection we can understand the words of Chazal (Eiduyoth 5:6): "It is better to be called a fool all of one's days than to be wicked one moment before the Almighty." And this, even if he knows that his words of reproof will not be accepted by the speaker; for, otherwise, he certainly must reprove him for this, too (as will be explained, G–d willing, in Hilchoth Lashon Hara, Principle VI).