In the context of the obligation to reprimand one’s fellow who has acted wrongly, the Torah warns in Parashat Kedoshim (Vayikra 19:17), “Ve’lo Tisa Alav Het” (“Do not bear iniquity on his account”). The Sages understood this command to mean that when reprimanding one’s fellow, he must speak to him privately, in order not to embarrass him. This command thus establishes a Biblical prohibition against causing one’s fellow embarrassment. The Sefer Ha’hinuch comments that embarrassment is the worst form of pain and distress that a person can experience, and so G-d, who wishes for the wellbeing of all His creatures, forbade us from causing our fellow embarrassment. Therefore, even when a person has acted wrongly and needs to be reprimanded, this must be done in a manner that does not cause him embarrassment. The Sefer Ha’hinuch writes that if a person sins against G-d (as opposed to interpersonal offenses), and he refuses to accept private criticism, then there is a Misva to publicly censure the person in order to steer him back to the proper path of conduct. Indeed, the prophets would publicly reprimand the people and publicize their sins in an effort to lead them to change. The Talmud teaches, “It is preferable for a person to throw himself into a fiery furnace rather than publicly embarrass his fellow.” This is inferred from the story of Tamar, the daughter-in-law of Yehuda. She became pregnant, and unbeknownst to Yehuda, he was the father, having impregnated Tamar when she was disguised. Yehuda ruled that Tamar must be put to death for having an illicit relationship. Rather than publicly announce that Yehuda had impregnated her, Tamar instead sent a subtle message to Yehuda that he was the father, in order not to embarrass him. She was prepared to be executed by fire rather than cause Yehuda embarrassment for the purpose of saving herself. (In the end, of course, Yehuda came forward and acknowledged that he had impregnated Tamar, and so she was not punished. A full explanation of this complicated incident lies beyond the scope of our discussion.) This shows that it is preferable to endure great personal sacrifice than humiliate another individual. The Gemara also teaches that causing a person embarrassment is akin to killing him. The Maharal of Prague (Rav Yehuda Loew, 1520-1609) explains this teaching based on the concept of “Selem Elokim,” that every person is created in G-d’s image. When the Mazikin (harmful spiritual forces) see this image, they are frightened, and leave the person alone. The stronger the “Selem Elokim” within a person, the stronger an effect this has. And thus when a righteous person walks about, even the animals intuitively sense the divine image, and they are frightened. This is why the prophet Daniel was not harmed when he was cast into the lion’s den, because his “Selem Elokim” had a profound impact, frightening the lions. However, this divine image is very fragile, and can easily be damaged. When one embarrasses his fellow, this diminishes from the power of that person’s “Selem Elokim,” and thus leaves him vulnerable. The Maharal explains on this basis the special obligation to escort one’s guest as he leaves. If a host fails to show his guest this courtesy and respect, he diminishes from the guest’s divine image, and this leaves the guest exposed to the dangers that lurk during travel. By the same token, when a person embarrasses someone, treating him like he has no worth, this has the effect of reducing the power of his fellow’s “Selem Elokim,” such that he is now vulnerable to the harmful spiritual forces, and he could easily get hurt. And thus the Gemara teaches that embarrassing someone is akin to murder, because this could easily result in actual physical harm. This prohibition applies in all times, in all places, and to both men and women. One who embarrasses his fellow transgresses this prohibition, but is not liable to Malkut, as this prohibition is violated verbally, and not through an action