Between the Lines

i of the Bible

A MODERN COMMENTARY ON THE

613 COMMANDMENTS

HERBERT S. GOLDSTEIN, D.D.

Professor of Homiletics, Yeshiva University

+ Rabbi, West Side Institutional Synagogue, New York

rown Publishers, Inc., New York 530th Commandment

306 532nd COMMANDMENT these days, usually make a on The Law Of The Beautiful ee special plea to the congregants ior Captive Woman the observance of the Torah, w ic We read in Deuteronomy, Chap. serves as a comfort to those in t ° ter 21, verse 10 and 11, “When thoy Great Beyond. “When Thou Shalt Do That Which Is Right In The Sight goest forth to battle against thine enemies .. . and thou carriest them Of The Lord”. Again the Torah re- peats (See Chapter 19, verse 13) away captive’, verse 11, “and seest its exhortation against’ among the captives a woman of

ism. goodly form, and thou hast a desire unto her, and wouldest take her to This commandment prevailed in

thee to wife’. The Torah here makes th Israel at the time when the Jews settled there and also in Transjor- a concession to human nature dur. dania. ing wartime. The Israelite was to bring her into his house and have 531st OF THE 613 BIBLICAL her cut. her hair, leave her nails COMMANDMENTS grow long, substitute for the beauti- ‘Not To Work Nor To Seed In ful garment she wore, plain, simple The Rough Valley ones and remove all the jewelry and

Concerning this we read in Deu- ornaments that she had for the pur- teronomy, Chapter 21, verse 4, “And pose of enticing, and permit her to the elders of that city shall bring cry for a month for her parents be-

down the heifer unto a rough valley, cause of her enforced absence. which may neither be plowed nor The Torah well understood that if

sown, and shall break the heifer’s we did not permit the Israelite to neck there in the valley.” The words, take the captive, he would marry ene “rough valley’’ means a strong, un- her in a prohibited fashion, because cultivated, unfrequented territory of the strength of his passion at that with a perennial brook. Its strong time. In order to quiet his passion, running water would carry away the Torah commanded details which

the blood of the heifer. This would we mentioned so as to remove the

symbolize the removal of the defile- source of temptation from his eyes. ment from the land. Just as we have If after the period of the month he

learned in the previous command- still wants to marry her, he may do ment concerning the heifer, namely, so but she must be converted to that the ceremony connected with it Judaism. gl was fo publicize the matter- of the This commandment _ prevailed murder to arouse the community when Israel was on its own land concerning its obligations, so the and he who trespassed it and did

prohibition against working or sow- not carry out the details as mention- ing around the brook for all times, ed, annulled this positive command- was to be a constant reminder io all ment. ll that passed that way, concerning the murder that was committed, 533rd OF THE 613 This prohibition was for all times BIBLICAL COMMANDMENTS even when we did not possess Pal- Not To Sell The Beautiful Sm estine. It refers to male and female alike. One who trespassed it was Captive Woman

to receive stripes. The Israelite is not permitted t° —xXx— sell the beautiful captive woman after he has had married relations

Commandment goth mdment 5 ncerning this it is writ. with Chapter 21, in the best of ” ten in “And it shall be, if thoy sh gor is Of io one Tere verse delight in her, then thoy ave ot her go whither she will, Should no} that ‘the Chap- shalt le haslt not sell her at all for whtUe she jg 8nottroubledwel] fh ive’ en thoy but thee This marriage was deemed st thine 535TH OF THe | money oncession to human weak- st them 613 as a i of the worst manifestations d seest To H fo f ang Him ho Was Jud nan of unbridled passions of man. © Manged By The Beth Dies

| desire of indicates that a wife tak. The this fashion will probably be- ea her to en an object of aversion to we, the to hang him makes or

re dur- husbond. This law inculcates we read in Deuterono Vas to thoughtfulness and forbearance un- 21, verse 22, “And if i have der circumstances in-which the war- r nails rior, elated by victory, might deem committed q sin worthy of death, himself at liberty to act ag he and he be put to death, and thou shalt hang him on q tree”, simple pleased (Driver). After the count- ry and less rapes of conquered women with The purpose of this commandment

pur- which recent history has made us was to give due Publicity to the her to so painfully familiar, it is like hear- Punishment so as to strike terror its be- ing soft music to read of the war- into the hearts of potential offenders. e. tior's duty to the enemy women, of Our process of punishment was that if the necessary marriage with its certainly not that of the Romantype. lite to set ritual and its due delay. And The fiendish punishment of crucify- marry the Legislator proceeds to trace the ing men alive, nailing them to the

cause course of the husband's duty in the cross and prolonging their death- xt that event of the conquered alien wo- agonies for days, was a Roman in- ission, man failing to bring him the ex- vention. There were four methods which Pected delight, (Zangwill) of execution in Israel — stoning,

ye the his commandment indicates that burning, the sword, and strangula- eyes. our better nature must prevail. tion. Hanging was sometimes added ith he 534th COMMANDMENT after death, in token of infamy, or ay do as a further deterrent; Joshua X, 26. ed to C Not To Cause The Beautiful Our method of hanging was as ior Woman To Work Hard lows: After the person was stones Oe not to enslave this cap- land a pillar of wood was sunk into he

d did oncerning this we groun d with part of thedq. woodThe perp ntion- vere n Deuteronomy, Chapter 21, truding from the ground. ther folded togethe nand- 2 os 4, “thoy shalt not deal with son's hands were a $I sl d. toward humb ed her” because thou hast upon the wood. t ust as he is forbid- to © Sell her one SO is he forbidden untied. He was buried witsins eh ‘ Ss a slave woman. She wood upon which he was §ungane ter tee Naturalized Jewish with the stone on aes nol into } He is not allowed to sell t . bey t Service nor to force stone his inne wood upon we ed to eve him. The Rabbis also so and so was hung . oman a ©N no account is he overmitted2 theht, bodythey to remainni h wegeewill ® tire a° divorce her if he be-

€r or if she is not ti iveve. which

533rd

fruit is worth more, then it is no} mitted to eut it down. The world ond all its goods are to be enjoyeg used, but in nowise to be abused. cked tne Ye The purpose of this commandmen; they positive command is apparent. We are to train our nu mind and soul to love the goog E 613 BIBLICAL 528th Of The the useful and to be distant from an form of devastation. If one can g Not To Allow Any Male Ove something from being Spoiled, he Seven Nations To Remain should use all his power to go 80

in alive. We are warned not to allow any Not so is it with the wicked. They ons to remain of the seven nan to the Hitti- destroy and rejoice in the destruc. ven nati ee the Amorites, the tion of the world. We note children the Perizzites, the Hivites, the Je and even adults passing by fields

sites and the Girgashites. Concern- uprooting shrubs, breaking twig. and so forth, unwantonly. All this is ing this we read in Deuteronomy, Chapter 20, verse 16, Thou s al an evidence of our lack of self-con-

save clive nothing that breatheth”. trol. Thus, our Torah, in every aspect Of course, this means if they refuse of life, teaches us the negative side

an offer of peace and are unwilling of self-control and conservation. We to give up idolatry and refuse to ob- are to try to conquer the spirit of serve the 7 Noachian Laws,—name- destruction that is in us. ly, to have courts of justice to prohi- _This prohibition prevails at all bit blasphemy, idolatry, incest, mur- times and at all places and refers to der, robbery and cruelty to animals, male and female. One who trespass- —by removing one of their limbs es it and destroy a fruit tree, trans- whilst alive, gresses this negative commandment and should receive stripes. 529th COMMANDMENT Not To Cut Down Trees In 530th OF THE 613 BIBLICAL Besieging A City COMMANDMENTS

_ We are bidden to refrain from cut- The Laws Concerning The Heifer ting down trees when we besiege a Whose Neck Was Broken city in order to make the way nar- It in a field or on a road a slain Tow for the enemy. Concerning this

we read in Deuteronomy, Chapter person was found and it was not known who slew him, the Bible Prescribed the following method of handling this matter, as we read in Deuteronomy, Chapter 21, verse © “If one be found slain in the lon

. which the L-rd thy G-d giveth theé tn ve ore setting out to to possess it, lying in the field, heat Njunction is it be not known who hath smitte only to trees, It j im," verse 2, “Then thy eldersthe y 1 1M general. O yon Une who spo31 thy judges shall come forth and th ins ont or deals ‘th Shall measure unto the cities mary ° value, Tespasses thieco are round about him that is ihe - tree 1S worth more forits verse 3, “And it shall be, that or its fruit, then it is city which is nearest unto the Sty cut it down, but if the moan, even the elders of the ich shall take a heifer of the herd,

. oke,” verse In their case, th andment awn et city shall in m0, elders of tha h not per. hav And the the heifer unto a theHandscommuni orld and ig do may neither be plowe XXVI, 6. red and Dey whic d shall break the hei- found in Greek or action is used, ya sown, in the valley,” verse tra Matt, XXVIL, 24). oman life (con. indment a neck ther ests the sons of Levi Cin Our fet § ‘And tne ear — for them the urd Could it possip) ° 20d and to suspect the to anyone hall com sen to minister unto an save a G hath ches in the name of the

i, and 10 Oe jing to their word led, he Him, d according d to us hungry, and do so, L-rdi controversy and every d. They shall every verse 6, “And all the him; he did not come jo &ss, and we failed to im’ stroke Pe hat city, who are nearest (Sifri). Thus did the Rabbis. ban children elders © Jain man, shall wash their home to the people the great prin- y fields, unto, th er the heifer whose neck ciple of mutual Tesponsibility, J twigs ll this is han br oken in the valley”, verse 7, If the murderer is discovered after elf-con- A d they shall speak and say: ‘Our the ceremony had been Performed,

7 aspect ends have not shed this blood, he must be put to death. ‘Then shalt ive side neither have it, Re thou be doing that which is right in ion. We “Forgive, O L-rd, Thy people Is- the eyes of the L-rd’. spirit of awhom Thou hast redeemed, and Five members of the Sanhedrin suffer not innocent blood to remain were required to carry out this at all in the midst of Thy people Israel, awe inspiring ceremony.. No Jewish efers to And the blood shall be forgiven Court could ever be made up of ‘espass- them,” verse 9, “So shalt thou put an even number. The place was >, trans- away the innocent blood from the mdment midst of thee, when thou shalt do kept desolate to show mourning for that which is right in the eyes of the the loss of a human being. They

ICAL Ltd." When they will hear the disclaim the general vice of scienti- fic charity whereby relief to a voice of the heifer while its neck is Heifer eing broken, it will cause them to hungry person is delayed until ela- borate investigations concerning his en shudder and will arouse each and needs are made. Real Jewish chari- a slain one who knows anything was not the murder, to declare same ty frowns upon long drawn out in- e Bible me the elders. In that wary, the vestigations when the question of thod of me evil doers will be re- food or other indispensable necessi- read in tom the midst of Israel ties are involved. ned 2 verse I, T i sow . Rabbis explain Let the heifer “Whom Thou Hast Redeemed , he lan etc. This refers to the dead. They sth thee killed in spot fruit be too need forgiveness to ease net Id, and duced fp ot Which has never pro- lot or to bring them nearer to smitten of g ui to atone for the death in the world to come. Hence 1 S ers an Producing fran _Was debarred from i i hich has sur nd they an ancient practice w

i t day that on the vived to the present aay he day of Sticks ; slain . to th blood shed by violence, Three Festivals and on ine welfare aod all th © hands of the murderer, hat the Atonement, we pray for aL + there 'S Stain cannot wash away he slain of the dead. Le ° vio 'S Otherwise with those wees name com. nat city © actual Murderer being be remembered” is the me which 1, which monly given to these Pye charity "Orally ne held to be only *SPonsible for the crime. are accompanied PY id. The preach- for the sake of the dead. 538th Commandment Ff— 310 has always been repugnen to Jew-

xt commandment. : ing, and is in total variance discuss in the dment prevailed only This ish ieee Taw and custom of Israel, times when W® This law prevailed only when the during the Temple flict capital pun- had the power to in Temple stood, when the Jewish Court ly to males, for ishment. It refers on was permitted to inflict capital pun- d for capital they only were judge ishment. This law applies to any punishment. dead person whether he was exe- cuted by the court of justice or killed 536TH COMMANDMENT | by violence, or whether he died gq To Allow The Person ung natural death. A delay is permitted The Pillar Of Wood To only when it is for the honor of the Remain There Overnight dead. To delay burial unnecessarily

We are not permitted to forsake is an infringement of this Biblical the person hung and allow him to Law. remain there overnight, as we read He who trespasses this command-

in Deuteronomy, Chapter 21, verse ment and delays the burial of ony 23, “His body shall not remain all dead for more than a day without night upon the tree.” sufficient excuse, violates this Bibli- The purpose of this: commandment cal law. ina,ceeee is not to allow the human figure to — be dishonored by allowing it to re- 538th COMMANDMENT main hung overnight. To Return A Lost Article To ana Its Owners 537th OF THE 613 BIBLICAL COMMANDMENTS We are to return a lost article to

To Bury The Person On The Same its owners as we read in Deuteron-

Day He Was Hung omy, Chapter 22, verse 1, “Thou shalt surely bring them back unto QOMm We are to bury the hung person

on the day of his punishment. For thy brother’. The Rabbis point out AO that reason we do not allow him to referring to Exodus, Chapter 23, hang long, as we read in Deuteron- verses 4 and 5, that this also refers to one’s enemy. He is not only to omy, Chapter 21, verse 23,, “But thou shalt surely bury him the same day.” keep it, but he should even take

The purpose of this commandment measures to restore the lost article

is to indicate, as we have said pre- to the loser. We are also bidden in viously, that we are not to dishonor this commandment not to hide our- the criminal after he died. Death, selves from the lost article; saying, Judaism teaches, atones for one’s that this is no concern of mine. This n sin: therefore, his body shall, at the commandment is mentioned three earliest moment, receive the same times in the Torah, indicating, ° reverent treatment that is due to +H course, its great importance. It is © any other deceased. The hangin

was delayed till near sunset That fundamental importance, because 0 , So that its great value to society. We cu the body might without delay be truly say of it in the words of the taken down for burial. Psalmist, “The statutes of the Lr ot be note here that the Bible speaks are upright rejoicing the heart’. In wu and not of cremation, as other words, wherever there are to peJewish, meted of disposal of the be found any cattle or . Tacitus (Hist. vy. (though they are lost) they os that Jews buried it were, at that very time, in the por ead of burning them. Cremation Session of their owners, because °

540t h Commandment \dment roperty: ere are times when > Jew- Ol cannot be rience srael, certain and belong lo the finder, en the petune stance, fruits or coins that 539th COMMANDMENT Court for in red in the public highway, Not To Hide Ones Eye l pun- are scatte of meat and so forth, From A Lost Article > any or pieces are no signs of posses- We are bidden no 3 exe- where there hould be a si

-on but if there shoul e€ sign, killed sion, of course, one is obliged to lied a mitted a ihe matter proclaimed pub- of the licly so that the owners may come sarily and prove that the lost article be- iblical longed to them. However, if things

were found in places concerning nand- which the owners might have given thing of thy which he hath f ony up all hope of finding them, as in lost, and thou hast found: thou ithout the sea, for instance, then the lost mayest not hide thyself.” Bibli- articles belong to the finders. One does not have to bother with any 540th OF THE 613 BIBLICAL lost article that has practically no COMMANDMENTS value. There are times when one To Breaking Down Under A Load does not have to bother with carry- ing any article that is found, which We are warned, that if we see an cle to the finder as a rule would not carry, ass or any other cattle heavily teron- because it is not fitting for the po- weighted, or for any other reason “Thou is crouching under its load, we are unto on ede occupies, as for instance, er, not allowed to pass it by, and go our it out It is the duty of the finder to take own way, but we are to help it and r 23, to balance or fix the lodd in such a refers owe of the lost article until the If waiting means de- ily to way that the animal can stand erect. take ound in in the value of the thing Concerning this we read in Deutero- article bound een the finder is religiously nomy, Chapter 22, verse 4, “Thou len in shalt not see thy brother's ass or Quishing prot 4 record its distin- > our- The ks, and sell the article. sheep and hide thyself from them”. One who trespasses this law and tying, tumed +. is then to be re. . This does not help, breaks this negative Ship1 to him who Proves owner- three The commandment and the positive com- id, of mandment in the book of Exodus is of Nand Rabbis deduce from this com- tiori) thet Y the way of a for- The Ralbag (commentator on the ise of Bible) points out that this also, re- > can Pat to ee n ithe law in re- fers to the human: being as we os »f the Ow €ighbor's L-rd a More should one be Sol, to the animal. If he is ashen under the load that he carries, +’, In ond s 18 neighbor's honor, is to be helped by the passer Ye wre tO See5 Someh thus — when one assels that he can have his pact him in Ody else's honor, health re, as he should do ranged to miake it possible for Sct it, “9 Possible to rescue or pro- > Pos- to walk more easily. ise of is Com m Prevails at all 544th Commandmen;

is to keep ourselves distant impure thoughts and immorality, Not only did these commandments refer to clothing, but also to one's commanded to help our hair. One should not remove the on the road, s cattle, gray hairs from his beard or dye hi, to help hairs in the manner as women dye when there on ing this we read in theirs. ; This prohibition prevails qt all Deuteronomy, It sure: places and at all times and refer, Our Sages say that to males. t. as ne ing to toload,unloadone wemayare ob- He who trespasses this command. ment and puts on women’s apparel

liged to help without pay, because it or is dainty about his physical self is easier and takes less time. like women are, as for instance in the case of dyeing his hair, is to re. 542nd COMMANDMENT ceive stripes. Women Are Not Permitted oeowopain|BPA To Wear Men's Clothing 544th COMMANDMENT The Law Concerning Women should not put on men’s The Birds Nest apparel. Concerning this we read in Deuteronomy, Chapter 22, verse We are not to take the mother 5, “Women should not wear that with its young (to be slaughtered at

which pertaineth to a man”. An in- one time) or its eggs, but we are

terchange of attire between. man to send the mother away first. Con- and woman would promote immo- cerning this we read in Deutero- desty and immorality. nomy, Chapter 22, verse 6, “If a The purpose of this commandment bird's nest chance to be before thee is. to keep our people Holy, for we in the way in any tree, or on the are designated as “a kingdom of ground, whether they be young Priests and a Holy people” in Ex- ones, or eggs, andthe dam sitting odus, Chapter 19, verse This prohibition refers to all pla- upon the young, or upon the eggs, thou shalt not take the dam with the ces and to all times and to women, A woman who trespasses this com- young.” mandment and clothes herself with The ground of sympathy here is clothing that is distinctly a man’sap- the sacredness of the parental re in a place where she lives, is guuty of receiving Stripes. ‘ lationship. The mother-bird is sac- ted as a mother; and length of days 543rd OF THE 613 BIBL 18 promised to those, who regan i COMMANDMENTS CAL the sanctity of motherhood in this Men Should Not Wear sphere, as it is promised to those who observe the Fifth Command: €n shouldens Clothing Ment. apparel, Concesn: ng tee 2 Ch ‘When the mother is sent away: ' eith er shall a man put on a she does not see the taking of her young ones, and does not feel any Pain. The Torah provides that s¥ grief should not be caused to ©

ev. XXII, 28) or birds; how mu 3 ™ore careful must we be w

t °qndamense grief to_our fellow 313 com gagth no nides); See ’ mal, he takes the nest restraint, to tree us fr as om blood thirsti- send away the ness, and so forth. Our § that the intent in he fails to do so, he ause the mother | giving us all the commandments is for our then he will have alone. this negative com: This commandment refers only to ions or he may die, ond t us cases In a public domain, where the mo This is on in- nest of the mother and the children die 2 ral the Rabbinic saying that do not belong to anyone. They in- lous carry out a im clude, fowl, because fowls belong to the eel and also of the Biblic the family of birds. As a matter of thing in its time, oh, how n fact, in the poultry industry they ee it is!’ (Proverbs, Chapter 15, speak of fowls as so many birds. verse 23). However, the commandment does F THE 613 BIBLICAL not refer to a nest that has broken

545th eggs or where the mother The Laws Sparing around the nest. There is high The Mother Bird er moral sense evidenced among birds. We are commanded to send away The parent bird will never enter the

the mother bird, from the nest be- nest of another birds.'

fore we take the young birds there- This commandment prevails at all from, as it is written in Deuteronomy, times and all places and refers to Chapter 21, verse 7, ‘Thou shalt in male and female alike. He who any wise let the mother go, but the irespasses and takes ithe mother young thou mayest take unto thy- while she is with her brood, tres- self’. The purpose of this command- passes this positive commandment ment is to indicate G-d's individual in addition to the negative one pre- Providence over every one of His ceding this one. creatures. Our Sages say, “One will ‘oy measure for measure”, — 546th OF THE 613 BIBLICAL homely, — for protecting G-d's crea- COMMANDMENTS

Thou Shalt Make A Battlement inildren’ste willlives bewill worthy,be protected.that his For Thy Roof sarily call mercy, is not neces- We read in the Book of Deutero- is stance before G-d, as for in- nomy, Chapter 22, verse 8: “Thou ing of to the slaughter- shalt make a parapet for thy roof. i not g ‘mals, Superficially, this The Rabbis say in the Talmud Kesu- but in act to the animal, bos that one should always take pre-

eon scheme of creation this cautionary measures so that int to life or limb may be averted. e ani Malof sustainingreaches itsmankindhighest Torah is opposed to creating an

6 ae mankind. Thus, gerous situations and then, saying that the accident was Providen id ex ees Properly under- diffe in the ways of G-d. Jacob, when expressing his re " does it make to tance to send Benjamin tot aie

Slaughters an tian Ruler, said (see Gensis, ol Pima 42, verse 38) “If mischietbela by the way in which ye 9°, 04/™M ~wommeandmen,

breadths are always regarded Gs q e nothing a separation.”

r to Ben- occu One must not do anything th d, which was unpredes- will harm, as for instance, to at careless in regard to his food to -°

out when it is cold, without Wearige something that will keep himworn. We dare not act contrary io natural order of the world whig, G-d has created. We may Not py

our mouth to a pipe and drink there. Therefore, we are not {0 from lest worms will be in the Water selves. : Natura 1 Law. If one Similarly, we may not drink fron work against Man is t be hurt. falls, he mus rivers or pools lest snakes have and there- bound by Natural Law been around. So, too, we are {or be careful not to con- bidden to eat figs or grapes or fore he must It is true that in some flict with it. pomegranaies or squash or cucum. exceptional cases some few saints bers that are full of holes. So algo aniel were like Abraham and D it is forbidden to take any money saved from the workings of the Na- in one’s mouth lest it has been tural Law. But how many Abrahams touched by some leprous or sick and Daniels are there in the world?

person. We may not keepa biting Therefore, we are not to depend up- As a matter of fact, dog in the house. on a miracle. This commandment prevails in all our Sages say “he who depends. places, and at all times. It refers upon a miracle, no miracle occurs for him.’ G-d has implanted in each to male and female. One who tres- and everyone of us the natural in- passes this commandment and stinct to protect ourselves from harm. leaves his roof without a parapet or

G-d, having created us according to his pit without a cover, has tres- and under the Natural Law, it is passed this positive commandment, therefore evident that our task is as well as the negative command- not to live ab the Natural Law, ment which follows immediately. but to recognize its place and order in the world. 547th COMMANDMENT

The. Bible has chosen as our il- Not To Bring Blood Upon Our House We are to take every precaution

ary measure in the erection of & dwelling, lest we be guilty of the sin of commission as well as that o d on omission. The builder or owner WH° oo residential the roof fails to protect human life agains Storehouse accident is guilty in the eyes ° Gd. As we read in Deuteronomy, Chapter 22, verse 8: “Thou Ting any blood upon thy house Our Rabbis say in“he Sifri (of the

Previous commandment), Shalt not bring blood upon thy house”, (the commandment we ¢ 3 now discussing), is the Negatv

ment 315

Command is so worthy and strong that it mn other words, this would annul yers all cases where- ly. Therefore, two or mor our negligence, there throug ife, as for Rabbinic- ally. The laws of mixing the seeds a ladder dog, in a vineyard refer both to the land place keeping 0 decree of Israel and the Exile. But the laws en if Prov be killed by ac- bidding us not to mix any two seeds A. shou ihat Mr. owner should feel guilty alone refer even Rabbinically only cident, been the instrument, as to Israel, as for instance, the sow-

for howe say in the Talmud in ing of wheat and barley. (This is the Rabbis A meritorious thing is the opinion of some.) The product sabbath on a meritorious agent, of the mixture of seeds of produce done thing through a wick- of fruit trees, whilst forbidden to be planted, may be eaten and profit eq agent”. Ve are for. OF THE 613 BIBLICAL may be derived therefrom, as in the cases of nectarines, grapefruit, etc. grapes or COMMANDMENTS or cucum- This prohibition is incumbent upon

s. So also Thou Shalt Not Sow Thy Vineyard male and female. ny Money With Two Kinds Of Seed has been 549th COMMANDMENT We are not to sow seeds of two us or sick Not To Eat Of The Mixture Of kinds of vegetables in a vineyard. ep a biting Seeds In The Vineyard Inother words, a vineyard may not Whilst we are permitted to eat in all possess species of grain and flax, but it may have therein fruit trees. of the mixture of seeds of produce It refers

or of trees, however, we are not per- = who tres- Concerning this we read in Deu-

ment and teronomy, Chapter 22, verse 9, mitted to eat of the mixture of seeds “Thou shalt not sow thy vineyard parapet or of produce, sown together with the with two kinds of seed.’’ The reason seed of grapes. Concerning this we . has tres- mondment, lor the commandments against the read in the Book of Deuteronomy, command- mixing of seeds of different species Chapter 22, verse 9, “Lest the fruit s that we are not to disturb the ediately. of thy seed which thou hast sown,

scheme of Gd’s creation. There and the fruit of thy vineyard, be AENT ae first, as we find in Leviticus, defiled." The crop will have to be Upon eet 18, verse 19, 1859 consigned to the flames.

, Télers to the “mixture of Many a sin comes through the srecaution-

ction of a 5 ‘of ae two vegetable drinking of wine. If we drink too much wine it brings evil, then cer- ilty of the mixed jcrent Species are not to form a third that of tainly wine created through sin,

ywner who commandment is through the mixture of seeds, would fe against ix ho ps2 namely, bring the spirit of an unbridled na- e eyes 0 with of produce ture. Whether one sows this for- iteronomy, vine seed. [n bidden mixture or allows someone Tome) it invol 1 shalt not Th Wheat, ves three seeds, else to sow it in his possessions, he 1y house. and grape violates this commandment, and the i (of the to take the three “Thou produce must be burned. Sow them into At what time does this vineyard upon thy ty, : to i, VineUf WeTreasonspeakwny nt we are become forbidden? Tradition has Negative it, when it has taken on 1/200th of Seeds (unlike the the growth of the seeds.Maimonides ‘1s that the vine has given a way of estimating this

550th Comman,

" 6 brings about their mating, and We t a twig of thus be causing th mating He said, cut of amount. akes to rot, As long as itt of two diverse animals. - the vine. grow. It is does it take to What is wrong about mating two

50 io eat of the vegetableh diverse animals? Aside from inter. f the vine when edc. produce arated from the other, by fering with the scheme of G-d's creq. ot least 4 cubits, a cubit being abou tion, it causes pain to the 27 inches. A vineyard means five which, of course, is also forbidden by the Torah. It is well known that vines or trees arranged at leas cattle and fowl are much disturbed this :-: Way. ng when they dwell together with Other

i rohibition concernin species, so much the more when en i “the mixture of seeds they are made to work together, As in the vineyard”, Biblically refers to we say, Birds of a feather flock io. Israel, but outside of Israel, it 1s From this, every man of

a Rabbinic prohibition. wise. heart can learn a lesson, name- 550th COMMANDMENT ly, not to appoint two people prom-

Thou Shalt Not Plow With An iscuously to a task where their na- Ox And An Ass Together tures are different, or not to appoint

The Rabbis point out that the ox for a task a very common person to- is strong and the ass is weak, and gether with one of fine sensibilities, If the animal world is disturbed so to make them work together is cruel- ~~ ty to the weaker animal. Some much more is it true, with regard

say, on the other hand, that this to mankind.. law is in consideration of the ox. Biblically this law refers only to The ox is heavy and pulls the plow two different species of animals, for slowly. The ass, though lazy, is instance, the ox and the ass, the one put in the team just because of its clean and the other unclean, where quick steps, so as to be a pulling their natures are far apart, but in example for the weary ox, and is regard to two clean species or two Thus, we find in the Torah unclean species, although they are e oundation for our much vaunted not of one species, as for instance, modern Societies for the Preven- the ox and the badger, or the ass tion of Cruelty to Animals.” and the horse, they are not forbid- anes prohibition refers to any two den to be yoked together Biblically. but only Rabbinically, because it a‘erentot a cleanspeciesandof cattlethe otherwhereof one unclean species but it j ited might lead to the mating of different to do ‘ S permitted SO in the case of species Biblically forbidden. Yoking or t wo unclean animals.se Of two clean together, as we pointed out before, does not apply only to plowing but also to any other kind of work, %& for instance, for pulling a cart. If one

D man holds the reins and another ter 22, verse 10. Tomy: Chap- Pulling one of the two diverse Plow with mals, both of them have broken thé gether.” ass to- commandment and are to receiv? Stripes. d- The prohibition of this comma”,

ment refers to all places, all times: male and female, He who this commandment and plows qnament 317 of linen and wool, this law was vio- nimals. of diif- dment ds th er, one lated. However, hats, if they con- 0! ‘bli 1S tain wool and linen together, are J es n, Biblically, eae | Prot other. unc een if he leads not prohibited because they do not Fd ye SP power of his come under the category of gar- ments. Shaatnes garments may be gtwo 0 merely for anima inter- (ast we shou carried on a pole over one’s shoul- creq- read oe stripes. If the two der but not to touch the body, and nimal, 0 10 reer different species but are permitted to be sold to gentiles. idden he Fs are ° { the clean type or The prohibition of Shaatness pre- 2 that gil te poth an type, but they vails at all times, at all places, and urbed In of he law of not being refers to male and female.

“The reason underlying the pro- whenother an nittedunder0 | PC “natedorkstogether,with themone hibition may possibly be the same ar. As pam ads them OF w only Rab- ck to- ¥ One receives stripes only Hd as that against mixing seeds, The m of joget stripes are in- Rabbis class it with the prohibition lame- ‘cording to the Rabbis, then of swine’s flesh and other “chukim”, orom- gicted no definite amount of “statutes” which the loyal Israelite r na- hee that are to be received. It is nevertheless willingly obeys be- point ly to the Judge’s discretion. cause they are the commandments on to- left entirely to . of his Father who is in Heaven.” liti Whenever we speak of stripes, Bibli- ‘d so cally conferred, then the number is (Herz). gard definite and set, at thirty-nine. 552nd COMMANDMENT 551 OF THE 613 BIBLICAL ly to COMMANDMENTS The Laws Concerning Marriage

S, for The Laws Of Shaatnes We are commanded to take a here We are not allowed own a wife by one of these three means: ut in garment containing flax and wool. by money, contract or cohabitation,

two This is called “Shaatnes", as we as we read in the Book of Deuter-

are read in the Book of Deuteronomy, onomy, Chapter 22, verse 13: “If mce, chapter 22, verse 11, “Thou shalt any man take a wife and cohabit ass hot wear a mingled stuff, wool and with her.” The terms employed for rbid- ween together.” The word marriage are also used for divorce. cally, Gaines" is a combination of se it cant words. yy which means We do not consider the practice ond ed, which means woven, of cohabitation as one of the three fore rolled Hy which means thread, methods of marriage because we Gtone time. Shact- necessarily would have to be pres- ent, but the marriage is valid. c, as resent these speaking, must rep- ce, n ] ing ond the combing, Money is not a constant reminder. er is wetter of the reads rolled to- However, it is permissible to give cm pt tinen ong eer OR the linen. money instead of a ring. the ther € wool must be The laws of this commandment eleive i bom.ther twice+ ed togethThe er or tied to- are that a woman may bebetrothed

. 1s li : . ond- Shaatnes Tf S the Biblical by means of money or moneys worth which shall not be less than a 3, tO Candin be recej gne trespassed isses hy of fo the Rabe Ac- pruta. This is our custom, namely

; oF hi three pr is, however, if — to say, “Thou art betrothed unto

was per- me with this ring according to the "rolling Combing er weay. Laws of Moses and Israel.” A man together the threads may appoint a messenger to be- 555th Commandmens

these witnesses and not the woman, father of a wife-to-be. a his are to be stoned. troth id may betro 554th COMMANDMENT or through Ais No git above the age We Are Forbidden To False| messenger. Accuse A Bride Of Unchastity be forced to marry. of twelve may During Her Betrothal t be with her con- The marriage mus not use anything If the defamation is found to be gent. One may x i m not derive any false, the husband may never dj. om which we ™ y or profit, or value, as vorce her. Concerning this we read for instance, to in Deuteronomy, Chapter 22, verse means of Pesach instead of 19, "He may not put her away all give chomelz © ilk product money, or a meat and milk p his days.” This is the negative com. poiled together, (for we mOY nd mandment of the positive one we derive any profit from meat an have discussed previously. milk boiled together). 555th OF THE 613 BIBLICAL This commandment prevails at all COMMANDMENTS places, at all times, and one who To Stone The Betrothed Damsel trespasses it annuls this positive And Her Paramour commandment.

The groom is supposed to say The Beth Din is commanded to in- the benedictions under the Chupah flict the death penalty by stoning,

over the cup of wine, but should he to the one who seduced a betrothed be unable to do so properly, the damsel, as it is written in the Book

one who performs the marriage does of Deuteronomy, Chapter 22, verse

so, and the groom adds his “Amen”. 24: ‘And he shall stone them with

553rd COMMANDMENT stones that they die.” This is one And She Shall Be A Wife of the four means of death penalties. Unto Him The four are: Stoning, burning, slay- If one falsely accuses his wife of ing (by means of a sword) and and it is found to be false, he may strangulation. The Rabbis in the never divorce her even if she is Talmud in Sanhedrin discussed leprous or blind. He is to be re- which is the severest form of death buked by receiving stripes and the penalty and then the question is- Court shall fine him 100 shekels of what difference does it make, 4s erat el ve them nt to which is the severest one? The e. damse e he hath brought up an evil name answer is, — that if one is to re ceive two physical punishments, virgin of Israel. She sh, then instead of receiving both he 1s e ; w p his wife and “he ma © snall to be inflicted with the severer one. st away all his days,”

Pose of this comm The death penalty by means of an, is to do away with on dment stoning is regarded as the severest Y defamation in Js- rael, One. It was inflicted in the follow-

- If, however Ing way. The man who was to be. , the ch arge j en ane shall be stoned until stoned was divested of his clothes. tie, she hath wrought q wan. and his nakedness was to be covered. A woman was to wet If ¢ Witness who deny “heather one gown. The place for the mor Witnesses Of the hos Ing was to be of the height of two © witn People, namely, a little over 12 eet. and are found to be us. le person to be stoned toge er ru with the accusing witnesses, W°

mandment co p. His hands would 319 557th OF THE 613 CAE cond of the witnesses who oe ied: him was to throw To Give The Outraged w. Fifty Selaim == upon the groun . mq jm d not de: thenhewithground,this thethrust,wit- One who outraged q a virgin must tak id 1 ing t e her unto himself On rt Gause a heavy stone as a wife and gj u heart. If he was silver shekels as a. ther 2 all por his time, all the by- it is written in the Book of Deuters, would hurl stones. The nomy, Chapter 22, verse 29: “Then the man that lay with her shall give curse, would be the wit. unto the damsel's father fifty shekels 3 we read: “And the hand nesses, hall be first upon of silver.” This was exclusive of jinesses S of the witness: what he had to pay for the shame

; t. This Ce refers to male and fe- she and her family had suffered, he Beth Din (Court) that and for her depreciation in the field this law, and did not of matrimony. These charges were CAL the one who was guilty of assessed by the Court according to receiving this death penalty, even her social station. As to becoming Damse! though they inflicted another death his wife, this provision is intended penalty, transgressed this positive as a penalty against the male, but to in- commandment. is optional on the part of the wom- stoning, an. If she were ugly, maimed, or strothed 556th COMMANDMENT even leprous, he had ito retain her 1e Book Not To Judge One Who as his wife, and give her all the ,, verse Was Forced To Sin

m with privileges due her as a wife. If We read in the Book of Deutero- is one one knows that he will be bound nomy, Chapter 22, verse 26: “Unto nalties. for all time to this woman, even the damsel thou thalt do nothing.” g, slay- though she may be despicable to Our Rabbis say in the Talmud in d) and him, and that he will be punished Sonhedrin: “A person who was in the with heavy financial obligations for forced to sin, G-d frees from punish- scussed the damage he has done, then, all ment, as we read in our command- f{ death this may deter him from performing ment, ‘Unto the damsel thou shalt ion is,- the evil deed. © nothing’ “ Self-righteous peo- ike, as This law prevailed during Bibli- The pe sometimes are prompted to cal times when it was within our

, fo Te- punish, if not by deed, then by word power to enforce fines. . However, iments, mouth, those who have been ored to sin. 1 gm inded of even today, if this happened, ‘the h he is the words ; reminded o man must marry the outraged girl. er one. son: of Robert Louis Steven- sans of 558th COMMANDMENT everest "There j He Cannot Send Her Away follow- us. 8° much good in the worst nd (Divorce Her) All His Days s to be That much bad in the best of us, -“lothes, One who has forced a girl to To talk tt behooves any of us to be cohabit with him, may neverdivorce » wear This the rest of us.” oncerning this we rea t ql linn Prevails in all places, her dad in tt _ Vne who violates the Bock of Deuteronomy, Chapter Ment, 8 this negative command- 22 verse 29: “Because he ha humbled her, he may not put| er

—xXx— away all his This provision is intended as a penalty, as lar 56l1st Commandmen;

th e was sO disqualified, Our th d, but is option: hes even say, in the Talmud, thay concermne the man is th e woman.even lep- : “Mamzer” who was a great Scho. fl on the part of lar may even precede a Cohain jn she were Ugly, ee her as his ad to re : being called up to. the Torah. 4 rous, he he all the pr “Mamzer” is one born of a cohabj- wife and give tation which is against the law, anq er. gative com- which is either punishable by ex. From the previous ne d that if cision or by capital punishment. (See mandment weDOr Leviticus, Chapter 18, and 20), he divorced his w! take her bac ed her, he must This Commandment prevails at ql not receive stripes, be times and places and refers to male

cause wherever there is a negative and female, and one who iol to a positive

com mandment joinedn our case, then this commandment receives stripes, commandment, as In our stripes are never administered, be 561st COMMANDMENT cause the person can always make We Are Not To Marry Forever good for his transgression. If he is With Any Of The Males Of a Cohain and he divorced _this Ammon And Moab young woman, he receives stripes, because it is impossible for him to We are not to marry any of the make good, — as a Cohain may not males of the children of Ammon and

marry a divorcee. Moab, even they have been

559th OF THE 613 BIBLICAL proselytised, as we read in Deutero- COMMANDMENTS nomy, Chapter 23, verse 4: “The He That Is Maimed Or Crushed Ammonite or.the Moabite shall not Shall Not Enter The Assembly enter into the Assembly of the L-rd Of The Lord ... forever.” He may become a

One who has made himself sterile Jew but he may not marry a Jewess. From the use of the masculine and may not contract a marriage in Is- rael, as we read in Deuteronomy, not the feminine the Talmud deducts Chapter 23, verse 22, “He that is that only the male Ammonite and crushed or maimed in his privy shall Moabite are excluded. Ruth, who

not enter the assembly of the L-rd.” was a Moabitess, entered the Jew- This is to do away with any prac- ish fold and became the ancestress Ice against the sch ‘ of King David (see Jerushalmi, Ye- creation, ol G-d's vamos, Chapter 8, Halacha 3). There Thihis commandment Prevails at all are two reasons for this command- times, all places and refer s f one trespases thi ment, as found in the next verse, he receives Stripes, verse 3: “Because they met thee not with bread and water on the way S60th COMMANDM when you came forth out of Egypti A t 5 Shall Not EnterE I and because they hired against thee ne Assembly Of The L. ne Bilam, to curse thee: However Since these nations have no longet their identity, any non-Jew ne ° wants to be converted may pe and become a full-fledge

™, becouse it €ss with provided and marry a Jewish a Was not his fault version of course, that his c° for “the does not come about omy © sake of marriage, but for ~ dment 321 man the Ammonites and the Moabites mmandm ent joyalty io the laws of 0 . nevertheless the Edomit is our brother. Concerning thew BIBLICAL amid, thet read in Deuteronomy, Chapter 23 S great Scho. ANDMENT verse 8: “Thou shalt not abhor on t Cohain in Not Seek Edomite for he is thy brother.” The Torah. 4 0 te Peace sf cohabj. Their to be regarded as children of Edom are permitted to e law, marry in Israel after two genera- However, in regard tions. ple by ‘ox This commandment prevails at all Ament, and Moab, we are not ind 26) this obligation, as we times at all places and refers to evails at ql] jo tak Deuteronomy, chapter 23, male and female. fers to male read 7: “Thou shalt not seek their vho breaks 564th OF THE 613 BIBLICAL Thou shart not invite them COMMANDMENTS ves stripes. ‘on terms of amity with thee b nishment for their inhuman Thou Shalt Not Abhor

MENT 0 Oe 1. Not hatred, but an Egyptian tment of Israe ry Forever is commanded here. We are forbidden to hate an ales Of Egyptian or to refuse to marry the ab (oat commandment refers to third generation of an Egyptian who any of the males (the Ammonites and Moa- became converted, as we read in .mmon and nites) for they were the ones who Deuteronomy, Chapter 23, verse 8: have been waged war. “Thou shalt not abhor an Egyptian in Deutero- Why the difference in treatment because thou wast a stranger in se 4: “The between Edom and Egypt on’ the his land.” e shall not one hand and Ammon and Moab This commandment is permissive of the L-rd on the other? The Rabbis gave but not mandatory. Though the become a their answer to this question in the hospitality accorded to Israel by y a Jewess. They say that to hurt the the Egyptians was not of a purely culine and body is merely a temporary matter unselfish nature, nevertheless we ud deducis which affects this: world only, but must always show gratitude to nonite and fo induce one to sin, is to bring Ruth, who about results of a permanent char- those, from whom we have received d the Jew- acter. Thus the Edomites who ac- a favor.

ancestress Nan Israel with the sword (see Israel had found a home in Egypt, shalmi, Ye- and the Israelites were ‘guests’ ‘in a 3). There the | ers, chapter 20, verse 18) and that land. For this the Egyptians

command- dren who threw our chil- must be remembered with gratitude. 1ext Verse, ter} we the Nile (Exodus, Chap- Verse 22) 565th OF THE BIBLICAL et thee not were to be eligible marrj n the way the ge with the Israelites after COMMANDMENTS t of Egypt Monite. while the Am- and the Moabites who A Ritually Unclean Person Shall gainst thee ther to sin by letting loose Not Enter Within The Camp no Chapter (see Numbers Every ritually unclean person 1s non-Jé Of the | verse 1) on the camp ry torbidden to enter the Levitical 4 may be elites, are forever to be Camp. There were the following ge tigg entering into mar- camps in Israel: (1) The Holy of ewish gir With 5 63rg 0 el, Holies wherein the High Priest on- 4 his con F THE BIBLIC tered on Yom Kippur, (2) the Temple Thoy ScoMMANDMENTS “ Mount, or what we call the Levi ical Camp. Ouiside of the Temple oun Although theNot EdomitesHate An actedEdomitelike there was the (3) Machne Israel, 4 567th Commandment

women were not conscripted fo; ly, ee ne Israelites).of Jerusalem.nameThe the army. . (the camp One who trespasses this command. t of the cit the res the Israelites W as within ment and does not provide a place

ll outside of the camp where the per. sonal needs could be taken care of, Torah calls Mount.”

“Har Habais,” “The ; violates this positive commandment Concerning this, we read in pert and his punishment is very great, teronomy, Chapter 29, verse for he causes the the man, that there be among you any ‘hich “Divine Presence,” to be removed

is not clean by reason of that w. ic from the camp, as we read in verse chanceth him by night, then he 15: “For the L-rd thy G-d walketh in eBO shall go abroad out of the camp. the midst of thy camp, therefore Ss The purpose of this commandment shall thy camp be holy that He see is to indicate that we are to sepa- no unseemly thing in thee, and turn rate uncleanliness from holiness. away from thee.” Holiness and uncleanliness are not 567th OF THE 613 BIBLICAL partners. We do not exalt a Mary COMMANDMENTS Magdalene. Today no one may go to the Tem- Thou Shalt Have A Paddle ple Mount. We may only go up On Thy Weapon to the Wailing Wall. The Temple Every member of the army was

Mount is the only place that re« to have a paddle with his weapons mains in its original Holiness as far so that he could dig up a spot

as the Temple is concerned. wherein ito perform his personal This commandment that an un- needs while he was on the road, as clean person, whether male or fe- we read in Deuteronomy, Chapter male, may not enter the Temple 23, verse 14: “Thou shalt have a Mount prevails even today. paddle among thy weapons, and it shall be when thou sittest down 566th COMMANDMENT abroad thou shalt dig therewith and A Prepared Place Shall Be Unto shalt turn back and over, what You Without The Camp cometh from thee." We are commanded that a Our Rabbis both in the Midrash should be prepared for our apace and in the Talmud asked, “Why where every person can go to take care of his personal needs, as we are the fingers of man like paddles?” read in Deuteronomy, Chapter 23 They reply that if one hears an im- verse 13: Thou shalt have q place proper thing or a slander, he should SO without the camp.” These put his finger to his ear. The word verses strictly enjoin the observance for ‘thy paddle’ “Ozneicha’, can be of sanitary and tead both as ‘thy paddle’ and ‘thy within the comp conditions ear. This is a very interesting 0° n thi also, our Torah is this respect servation, for what comes into the

car from the reports we hear, may be unclean, and a finger is to be

Put to the ear so as not to allow thing unseemly to enter into it. Aus in the army of life every vidual is to be a soldier to be isc ple times, Tefers to Tem guard, not only to keep his ace but also spiritually, to keeP ' S€cause his mind and soul clean and pure:

323

We should restrain ourselves from wronging a fugitive slave who

comes to us from outside of Israel ted for Deliver A Slave to Israel. Concerning this it is she Master ; written in Deuteronomy, Chapter 3, mMmand. His m returning verse 17: “He shall: dwell with thee a Place refrain {0 from a © Per. in the midst of thee in the place 9 ran aw { Israel to the care of, outside Oo which he shall choose within one of a tt if his master indment en thy gates where it liketh him best; Y great, are to free him. thou shalt not wrong him”.

na", the we read in the Book In the Sifri we read “Thou shalt in mn apter 23, verse not wrong him’, namely, ‘with IN verse deliver unto a words’ ' We are forbidden to in 16, sho aman that has es- wound his feelings by speaking de- herefore . see “This commandment pre- rogatorily or mockingly of his past coped: today. It refers to male ind turn or his race, and certainly not to This also includes the segregate him. Today in our and states to admit ICAL vaunted modern age, we speak. of aul all political fugitives who the negro as ‘nigger’, in a deroga- d from their sovereign mas- ddie tory sense, and segregate him. an honorable contrast This prohibition refers to male and

ny was to the law of Hammurabi, which female and to all times. yeapons condemned to death anyone who

a spot sheltered a runaway slave! (Mc- 570th OF THE 613 BIBLICAL Madyen)”. Among the Greeks and COMMANDMENTS ‘oad, as Romans the runaway bondmen was, There Shall Be No Harlot Of The Chapter recapture, branded with a red- have a Daughters Of Israel hot iron. Readers of ‘Uncle Tom’s We read in Deuteronomy, Chap- , and it Cobin’ will remember that, as late t down as the middle of the last century, ter 23, verse 18; “There shall be no vith and pursued by blood hounds. harlot of the daughters of Israel”. r, what Among the Greeks, slavehunting In other words, no sexual relations ' Was not an unfamiliar sport among are permitted unless the partners Midrash As to Rome, Seneca records have previously been bound to each

_ “Why iddles?”’ “ the most gruesome punishments other by marriage. The purpose of im- orture, crucifixion, being thrown this commandment is that the land the wild » should beasts in the arena — should be free of moral laxity. This

je word on the slave for slight prohibition refers to all places and niedTisdoings,inflicted can be During the Hadrianic all times, to male and female. One ind ‘thy Persecutiong crim “ One of the grave who violates it is to receive stripes, Hing ob- Peta woe nS Rabbi Eleczar Ben {both he and she). into the may Slaves, at he had set free his 1 eve gs to be 571st OF THE 613 BIBLICAL Judaism makes its oO allow COMMANDMENTS into it. Universal civilization. Not To Bring The Hire Of A is Y Isqi as en- Harlot Or The Price Of A On the list oh and Micah, be Dog To The House Of The Lord OF THE We read in Deuteronomy, Chapter 613 BIBLICAL Thou Shatt ANOMENTS 23, verse 19: “Thou shalt not bring the hire of a harlot or the price of rong Him a dog into the house of the Lord

—— 573rd Commandment

324

Ls out the business properly. If he thy G-d". T bear ao ie does not swear, then he must pay. a gilt or o toning of puri- On the other hand, the lender j, as for the pur | pure a partner and lends to receive g me's thoughts, but while he percentage or a certain part of the brought his offering of the a profits. In other words, this the price of a harlot or of a dog, xpoy on is the only way in ai that very time immoral and in which one may benefit by lending, pure thoughts would rise to namely by becoming a partner 6; hy was the dog chosen? Be- a stockholder. i ulterous. “One of the great duties of cause he is shamelessly ad rou This may also serve as d reou e rity is here prescribed — to assist

to those who, for charitable pur- persons in reduced circumstances with timely loans so that they may poses, arrange the affairs at which the laws of chastity and morality be enabled ito maintain themselves

are freely violated. A noble end by their own industry, without re- does not hallow all sorts of ques- sorting to the degrading necessity tionable means. of accepting alms. If the poor man

This prohibition prevailed among was to derive any real assistance males and females. One who trans- for the loan granted to him, it was gressed it and brought the hire of absolutely indispensable that no a harlot or the exchange price of more was to be required of him a dog for a sacrifice was punished than the actual amount that had by stripes and the sacrifice was had been (H. Adler) declared ‘unfit’. The purpose of this commandment is that if we permit interest per se 572nd OF THE 613 BIBLICAL it will lead, as it usually does, to COMMANDMENTS We Are To Restrain From usury, Taking Interest 573rd OF THE 613 BIBLICAL

We are to restrain ourselves from COMMANDMENTS

giving or taking interest. Concern- Interest From The Idolators | ing this we read in Deuteronomy, We are permitted to take interest Capter 23, verse 20: “Thou shalt not from an idolator. Concerning this lend upon interest to thy brother, we read in Deuteronomy, Chapter interest of money, interest of vic- 23, verse 21: “Unto the foreigner thou tuals, interest of anything.” The borrower may not give nay mayest lend upon interest.” This interest,” The lender, in taking in- permission to take interest from a terest, transgresses two laws, one foreigner applies only to sums bor- not to take interest and two, not rowed for mercantile purposes. to mislead the borrower who has to When the Gentile needed the money

Pay interest, According to Jewish for his subsistence, there was no aw, we have what is known ag longer any difference between Is- and foreigner. “And if thy means “the Permission to do business,” In brethren be waxen poor and his other words, the lender - gives the hand fail with thee, then thou shalt uphold him; yeq though he be 4 ef runs the Usiness. If the borrower Jo or q sojourner; that he may ses the live with thee. Take thou no usury mo Y he does not ave to pa © must swear that he carried of him or increase; but fear thy God (Lev. XXV, 35, 36) 7

325

We are not to delay to make good Com con- th d stronger qh we fin tho in the a vow or to pay a contribution or

The Rabbis bring a sacrifice which we b- f a usurer liged to offer. Concerni this read in Deuterono Ch this we n a Court of verse 99. “When tho, hapter 23, said not 7 in the same ou shalt vow a as fes- vow unto the L-rd thy G-d, thou hieves and protes with to en- shalt not be slack to pay it.” The These noble s question is, how much time comes d to usury only under the category of delaying pay- a tragedy of the ment? The Bible does not s peciti-Sit geepe” Middle Ages. Debarred he means of livelihood, cally answer this question. Tradi- tion, however, has it that one could were forced upon sist allow himself three pilgrimage fes- noneY Europe. ‘If we pro- ces tivals after the vow was made for him thro ows from following trades lay hibit the time of payment. The sacred ves ond ot per civil occupations, we com and binding character of a vow is Te- io become usurers said pel them specifically stated in the Book of sity Luther. When, on the eve Mone French Revolution, the Na- Numbers, Chapter 30, verse 3: No one is under any obligation to make ice ional Assembly hesitated in eman- a vow. Itis a purely voluntary act; VCs cpating the Jews because of the but once made, it must be fulfilled. chorge of usury, noted delegate, lim In Ecclesiastes, Chapter 5, verse 4, ihe Abbe Gregoire, pleaded: ‘O we read, “Better is it that thou nations, if you record the past faults shouldst not vow, than that thou of the Jews, may it be to deplore ent shouldst vow and not pay.” your own work’, However, if it may se be brought forward in extenuation The Rabbis fully endorsed the Bib- to of the past, but certainly nothing lical demand for man to uncompro-

con he said in defence of contem- misingly honor his word. Their po-

porary Jewish moneylenders. ‘No sition on this matter is absolutely amount of money given in charity, clear: ‘Let thy yea be yea, and thy potting but abandonment of this nay be nay. He who changes his rest ne ‘rade, con atone for this word commits as heavy a sin as this he who worships idols; and he who ster fam sin against G-d, Israel and (H. Adler), utters an untruth, is excluded from 10U the Divine Presence.’ "his iotg > ints not for the permission in the Bibl. est from a non-Jew given A vow to be-valid must be uttered 1 a

een unable we Jews would have aloud; it must be made voluntarily, ses. le Ages whee live during the Mid- without any compulsion; and the ney Ubon us gg on the Gentiles forced person making it must be fully con- no bor business to | main opportunities scious of its scope and implications. Ts- Scripture discourages vowing, thy i &, it ig onder money. Further- thou shalt forbear to vow, it shall his be world permite: that if the Gen- be no sin in thee’ (Deut. 23, verse halt aki Us; S Interest, to do any 22). men Side ot with it, would be “Nt prey, "| air. This command- The Rabbis were equally zealous nay es at all ti ury Tefets to imes and all in their attempt to dissuade men from vowing. In the time of the O 574th © male and female. Mishnah, the habit of taking vows When Th MMANDMENT ou Makes# A Vow was considered a sign of bad breed- ing, and affected the honor of the