THE ETHICAL : THE SAGES SPEAK

No. 14 in series

LOVE THE STRANGER Exodus 22:20-23/Deuteronomy 10:18-19

Excerpts from the mussaria.org website, a compilation of Jewish ethical commentaries throughout the ages

Compiled by Rabbi Arthur J. Levine, Ph.D., J.D.

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TITLES IN THIS SERIES

1A/B The Golden Verse: Love Your Neighbor (Leviticus 19:18) 2 Imagining Man: In Our Image (Genesis 1:26-28) 3 Open Your Hand (Deuteronomy 15:7-11) 4 Talebearer/Standing Idly By (Leviticus 19:16) 5 Sin Crouches at the Door (Genesis 4:6-10) 6 Hear, O Israel (Deuteronomy 6:5-7) 7 Rebuke Thy Neighbour (Leviticus 19:17) 8 Keep Far from Falsehood (Exodus 23:1,2,7) 9 Do Not Follow Your Heart; You Shall Not Covet (Numbers 15:39, Ex. 20:14; Deut. 5:18) 10 Honoring Parents (Exodus 20:12/Leviticus 19:3/Deuteronomy 5:16) 11 Keep the Way of the Lord (Genesis 18:19) 12 Stumbling-Block Before the Blind (Leviticus 19:14) 13 Not Good to Be Alone; They Shall Be One Flesh (Genesis 2:18, 2:22-24) 14 Love the Stranger (Exodus 22:20-23/Deuteronomy 10:18-19) 15 Whosoever Sheddeth Man’s Blood (Genesis 9:5-6) 16 Return Your Enemy’s Ox; Help Him Unburden It (Exodus 23:4-5, :1-4) 17 Will Not the Judge of the World Do Justly? (Exodus 18:23-27, 32-33) 18 Set Apart; Choose Life (:3-5, 20:24-26; Deuteronomy 30:19-20) 19 The Imagination of Man’s Heart Is Evil (Genesis 6:5, 8:21) 20 Do Not Wrong Your Neighbor (Leviticus 19:13; 25:14, 17) 21 You Shall Be Holy (Ex. 19:6, 22:30; Lev. 10:3, 11:44-5, 19:2, 20:26; Deut. 10:13, 14:21) 22 Walk in His Ways (Deuteronomy 10:12, 13:5, 13:18; 28:9) 23A/B Judge Righteously; Pursue Justice (Exodus 23:2,3, 6; Lev. 19:15, 24:22; Deut. 1:16-17) 24 Everything That He Had Made … Was Very Good (Genesis 1:31) 25 For You It Shall Be Food (Genesis 1:29; Leviticus 11:3, 19, 43-45, 47; Deut. 14:21) 26 Do the Right and the Good (Exodus 15:26; Deuteronomy 6:18; 12;28) 27 The Breath of Life … A Living Soul (Genesis 2:7) 28 In What Else Shall He Sleep? (Exodus 22:24-26; Leviticus 25:36–37, Deut. 23:20–21 29 To Work and to Guard It (Genesis 2:15) 30 Let Your Brother Live; Do Not Oppress a Laborer (Lev. 19:13; 25:35; Deut. 24:14-5)

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INTRODUCTION

The mussaria.org website (aka “theethicaltorah.com”) compiles thousands of verbatim excerpts from Jewish ethical commentaries and organizes them by Torah verse. The website provides powerful and flexible “search” and other tools intended primarily to aid the study and teaching of ethics based in the Torah [aka the Pentateuch; “The Five Books of ,” being the first five books (Chumash) of the (Tanakh) and of the “Old Testament”], including .(sermons) רבד י ות הר the writing of

This “eBooklet” series makes some of the website’s ethical materials more easily accessible by 1) highlighting Torah verses that have attracted the particular attention of Jewish ethicists, and 2) gathering excerpts from Torah verses addressing the same or similar subjects. (As to the latter, the eBooklets do not attempt a comprehensive by-subject compilation of excerpts. Moreover, many topics are addressed in multiple eBooklets. In a few cases, excerpts appear in multiple eBooklets to increase the likelihood that the reader will see them).

The excerpts in this eBooklet are generally limited to those in which the authors specifically referenced (one of) the subject verse(s). Many topics are addressed in multiple verses and eBooklets. Searching the mussaria.org website using alternative keywords (and keyword stems with the * wildcard symbol) may produce additional relevant excerpts.

A List of Source Keys, a Glossary of Hebrew/Aramaic terms, a Principal Verse Index, and a Topical Index appear following the excerpts in each eBooklet.

Underlining and bolding within excerpts is mine, intended as a highlight aid to the reader. Also, wherever the author has spelled out the name of the Divinity, I have changed it to “G-d” and/or "L-rd,” in conformance with traditional Jewish practice not to write the Divine name. The author’s punctuation is generally retained throughout.

ã 2021 Arthur J. Levine. All rights reserved. For copyright information regarding the use of the commentary excerpts in this eBooklet and in the mussaria.org website, see: https://mussaria.org/A-Word-About-Copyright

It is my hope that increased attention to these verses will promote the ethical behavior that is central to Judaism and, indeed, to personal, family, and societal harmony.

I wish you many blessings.

Rabbi Arthur J. Levine, Ph.D., J.D. ברה ד ״ ר רהא ן ב ן כדרמ י לה ו י Fullerton, California March 2021/Adar 5781

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LOVE THE STRANGER; DO NOT WRONG THE ORPHAN AND WIDOW Exodus 22:20-231/Deuteronomy 10:18-19

רגו הנות־אל אלו נצחלת ו יכ םירג־ יה םתי ץראב ׃םירצמ ץראב םתי יה םירג־ יכ ו נצחלת הנמלא־לכ ו םותי אל נעת ו ן ׃ ע לםת המאל הנע־םא הנעת ותא כ י קעצ־םא י קעצ לא י עמש עמשא ותקעצ ׃ תע מאעש אקצי ע־א ת נתהעם הרחו יפא יתגרהו םכתא ברחב יהו ו םכישנ נמלא תו נבו י םכ ׃םימתי *** השע טפשמ םותי הנמלאו בהאו רג תתל ל ו םחל ׃הלמשו ח תל ר בא המא םת טש ש םתבהאו רגה־תא יכ םירג־ יה םתי ץראב צמ ר י ם ׃םירצ

20 And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt. 21 Ye shall not afflict any widow, or fatherless child. 22 If thou afflict them in any wise—for if they cry at all unto Me, I will surely hear their cry—23 My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. …

18 He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment. 19 Love ye therefore the stranger; for ye were strangers in the land of Egypt.

I. Do Not Wrong the Orphan or Widow (1-28) A. Emulating the Divine (1-6) B. Protecting the Weak and The Vulnerable (7-17) C. What Constitutes to Do “Wrong”? (18-24) D. Cultivating Compassion (25-28) II. You Were Slaves (29-36) III. Anger (37) IV. Love the Stranger (38-50)

Note: Underlining and bolding have been added. Excerpts addressing issues in multiple categories are placed under their predominate category.

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1 Numbered Exodus 22:21-24 in most Christian bibles.

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I. DO NOT WRONG THE ORPHAN OR WIDOW

A. Emulating the Divine

1. In the Sages' view, humility is an attribute of the Almighty Himself. There is a moving Talmudic passage, included in our prayers at the end of the Sabbath: Said R. Yohanan: In every instance where you find a mention of the Holy Blessed One's greatness, there you will also find His unassuming modesty. ... It is written in the Torah, "the L-rd your G-d is G-d of gods and L-rd of lords, the great, the mighty, and the awesome G-d who will not be partial nor take a bribe"; and immediately afterwards it is written, "He achieves justice for the orphan and the widow, and loves the stranger, in giving him bread and clothing"… [Deut. 10:17-18, T.B. Megillah 31a]. Great in transcendent majesty is He, says the Torah -- and at once it assures us that no pride blocks His deep concern for those who need Him. So does the true Torah scholar become: his mind and vision are opened to soar to the heights and understand the loftiest and deepest matters of existence; yet he walks humbly among his fellow-men, ready to be concerned and give his help. SINAI3 272

2. The spirit of philanthropy and consideration for others, which marks most of the provisions of the [Deuteronomic] Code, breathes also from the introductory sections of Deuteronomy. Characteristic of the entire book is the following application of the doctrine of G-d's impartial justice: "He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment. Love ye therefore the strangers; for ye were strangers in the land of Egypt" (Deuteronomy 10:17-19). COHON 207-8

3. While benevolence may be as universal as humanity; the Torah made benevolence a positive religious obligation. G-d himself "executes justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment. Love ye therefore the strangers; for ye were strangers in the land of Egypt" (Deut. 10:18-9). Philanthropy must mitigate the ills that grow out of social inequality and economic distress. As a phase of justice, its practice constitutes a duty both to G-d and man. What G-d desires of man, says the author of 58, is not a fast of self-mortification, of gestures of woe and of humiliation but a fast which quickens the sense of tzedakah in its double aspect of justice and effective beneficence. COHON 222

4. Our G-d, though unique and supreme, is humble enough to be involved with ordinary people. As R. Yohanan said: "Wherever Scripture mentions the transcendence of the Holy One, blessed be He, it also immediately makes reference to G-d's humility.… The Torah says ,'For the L-rd your G-d, Adonai is the G-d of gods and the L-rd of lords (Deuteronomy 10:17), and then immediately indicates, 'Adonai executes justice for the fatherless and the widow' [Deut. 10:18]. We also find this in the Prophets: 'For thus says the High and Lofty One that inhabits eternity…' [Isa. 57:15], only to say immediately afterward, 'I dwell with him that is of a contrite and humble spirit--refreshing the spirits

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of the lowly, reviving the hearts of the contrite' [Isa. 57:15]. It is stated a third time in the Writings: 'Extol him that rides up on the skies, who name is Adonai' [Ps. 68:5], and immediately afterwards it is written, 'A father of the fatherless and a judge of the widows' [Ps. 68:6]" (Meg. 31a). Jewish humility arises from the living relationship between an empathetic humanity and its involved G-d. "'The fear of G-d which is wisdom's crown is the heel of humanity's sandal' (Yer. Shab. 1:3), for all the wisdom of the world cannot compare with humility" (Luzzatto, Mesillat Yesharim). BOROJMV 146-7

5. In Judaism, the ideas about G-d are synonymous with right conduct, both being intertwined and expressing the ideal of holy living and holy doing. Ethics and Religion are one and the same. Man, in whose being divinity is reflected, must be true to the Law of G-d wherein he will be taught how to model his ways after the divine pattern. He will find in it and its precepts that the G-d whom Israel must revere is the apotheosis of all ethical qualities [Deut. 10:17-8]. The Torah, true to its function, is an infallible guide to perfection, begins with an act of kindness -- G-d clothing Adam and eve--and concludes with another gracious act--the burial of Moses (Sot. 14a. In this connection, it must be pointed out that just to care for the dead, whilst being impervious to the needs of the living poor, is not to be godlike. G-d not only buried Moses; He clothed Adam and Eve, too.) LEHRMAN 38

6. The superiority of Israel's G-d and His laws are used in Deuteronomy to convince Israel that obedience is the most reasoned response to G-d's demands. The unprecedented nature of Israel's exodus from Egypt and their survival of the awesome, fiery theophany at Sinai provide proof of this G-d's astonishing singularity (4:33-35). Further, His ethical nature is preeminent as the "G-d supreme and Lord supreme... Who shows no favor and takes no bribes, but upholds the cause of the fatherless and the widow, and defends [literally, "loves"] the stranger, providing him with food and clothing" (Deuteronomy 10:17-18; see also Psalm 146:7-9). Not surprisingly, then, the laws that Israel's moral G- d legislates for Israel are also ethically superior, and their observance will be proof of Israel's wisdom (Deuteronomy 4:5–8). In truth, Israel's laws were unique in the ancient Near East; in biblical law we find no vicarious punishment, no capital punishment for crimes against property, while slaves and bond–servants receive relatively generous treatment. OXFORD 40

B. Protecting the Weak and the Vulnerable

7. It was taught: R. Akiva says: "widow and orphan" [are mentioned specifically, even though it is forbidden to afflict anyone] because they are particularly vulnerable; and Scripture speaks of the common instance (Mechilta). TEMIMAH-EXOD 205

8. We must be especially careful not to harm a widow or orphan in any way. Rashi sites the Mechilta which states that although the same provision applies to harming any person, the Torah mentions widows and orphans because they are defenseless and this makes

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them the target of affliction. [The author lists seven basic laws of this prohibition]. PLYN 177

9. In short, when we are dealing with those who are weak, and of whom we can take advantage without fear of retribution, we should remind ourselves that G-d identifies with the weak, and turns against those who hurt them. The Bible issues a particularly strong warning against anyone who takes advantage of orphans and widows [preceding and this verse]. While there is no evidence that G-d actually, and on a routine basis, exacts such punishment in this world, the verse's passionate language should be sufficient to frighten all G-d-fearers from taking advantage of the weak. TELVOL1 491

10. Widows and orphans are entitled to special consideration because of their unfortunate lot. Strangers, frequent objects of discrimination, are similarly classed as individuals deserving of kind treatment. "And a stranger shalt thou not wrong, neither shalt thou oppress him. … You shall not afflict any widow or orphan" (Exodus 22:20-21). Indeed a widow was granted some preferential legal protection. If she defaults on a payment of a loan, her garment may not be taken as a pledge [Deuteronomy 24:17]. All transactions with widows as also with orphans and strangers, must be free of rancor and animated by compassion (Chinuch 63, 65). Modern social laws have done much to improve the financial security of widows. However, these laws do not lessen the trauma of widowhood nor ameliorate the sense of loneliness and sensitivity to society's indifference. The ancient biblical concern for the psychological deprivation of defenseless people is as vital today as it was in a more primitive era. BLOCH 260-1

11. Our Sages have said (Koheles Rabbah 1:13): "In a measure full of sins there is none more incriminating than that of theft." And one who aggrieves an orphan or a widow by stealing from them, or shaming them, or in any other way, incurs the penalty of death at the hands of Heaven. Similarly, judges who are in a position to rescue them from their oppressors and do not judge for the orphan and the widow incur the penalty of death, as it is written [this verse], after which it is written (ibid.:22): "If you afflict him in any way, he need but cry to me and I will hear his cry," (ibid.:23): "And my wrath will burn, and I will kill you by the sword, and your wives will be widows and your children, orphans." Measure for measure -- your wives, widows because of your affliction of widows; your children, orphans because of your affliction of orphans. And anyone who aggrieves any Jew transgresses a negative commandment, as it is written [Vayikra 25:17]: "Let one man not afflict his friend, but fear Hashem." The "affliction" here is affliction with words (Bava Metzia 58b), and our Rabbis of blessed memory have said (ibid. 59a): "All gates [of access to Hashem] are closed except that of [crying out] from affliction." Therefore, one must take great care not to cause suffering to this fellow, either in deed or in word. TZADIK 153

12. Individual reward and punishment. The Torah also promises retribution on an individual basis. For instance, are prohibited from oppressing the widow and fatherless, lest the cry of the abused provoke G-d's rage, and G-d "will put you to the

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sword and your own wives shall become widows and your children orphans" [this verse]. Deuteronomy assures the Israelites that if he distributes the of his produce to the widow, fatherless, stranger, and (the priests), "the Lord your G-d may bless you and all the enterprises you undertake" (Deut 14:29). Generosity to the newly released slave similarly brings G-d's blessing (Deut 15:10) [?-AJL], and he who releases a mother bird and takes only her young is rewarded with an extended lifespan (Deut 22:7). Honoring parents and using honest weights and measures in commercial transactions is recompensed with "enduring long on the soil that the Lord your G-d is giving you (Exod 20:12, Deut 5:16, 25:15); here the reward may be individual or collective. Regarding the Decalogue's assertion that G-d visits "the guilt of the parents upon the children, upon the third and upon the fourth generation of those who reject Me" (Exodus 20:5, Deut 5:9), Deuteronomy warns the transgressor that he cannot hope to escape punishment himself (Deut 7:10). (Emphasis upon individual (rather than collective or transgenerational) punishment is found in Ezekiel 18:2-4; 31:29– 30.) [For author's discussion of "Collective reward and punishment," see Exodus 19:6 nation OXFORD 38] OXFORD 39

13. A person who causes a widow or orphan to cry out and suffer, whether it be through theft, exploitation, embarrassment, or any form of anguish, is punishable with death administered by Heaven. Similarly, judges who have the ability to rescue the victim of robbery from the thief, but are not willing to adjudicate the case of the orphan, will be sentenced to death, as the pasuk says [Shemos 21-23]. What this means is: "Your wives will be widows," corresponding to the affliction of the widow; "and your children orphans," corresponding to the affliction of the orphans--measure for measure. One who causes any Jew to suffer, although these [above] punishments were not stated in respect to him, nonetheless, he has transgressed a negative commandment, as the pasuk says [Vayikra 25:17], "You shall not abuse your fellowman." Our Sages, z"l, said (Bava Metzia 58b), "The Torah is referring to verbal abuse," which is a form of anguish and harassment. (This is the same language as [Yeshayahu 49:26], "I will feed the flesh [in [Yeshayahu 49:26 ומ נ י ך in [Vayikra 25:17] and ות נ ו of your abusers." (I.e., the words are related and refer to provocation and abuse that are specifically verbal). Our Sages, z"l, also said (Bava Metzia 59a), "All the gates are sealed, with the exception of the gate of abuse" (I.e.., All the gates to prayer are sealed, with the exception of one who cries out over verbal abuse (See Rashi.)) [In contrast to the above,] when the Torah refers to monetary abuse it mentions financial transactions, as the pasuk says (Vayikra 25:14), "When you sell something to your fellowman… you must not cheat" (I.e., although this ,cheat"), here it means monetary abuse, not verbal") ות נ ו pasuk also uses the word because the verse mentions financial transactions ("sell something to your fellowman".)) The Sages said (Bava Metzia 58b), "Verbal abuse is more severe than monetary abuse, for this one [affects] one's body while the latter [affects only] his finances; concerning the former the pasuk says [Vayikra 25:17], 'You shall fear your G-d,' while concerning the latter it does not say, 'You shall fear.'" GATES 197-9

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14. Do I need to make exceptions for widows in my business? The essence of market relationships is that they are detached and impersonal. They take place through the "cash nexus." But the requirement to be considerate toward the emotionally vulnerable challenges us to display human sensitivity even within the framework of our economic relationships. Q: If I have a customer who is a widow, should I give her a discount? If she's late paying, am I allowed to use normal collection methods? A: The Torah repeatedly admonishes us to display special consideration for widows. An examination of these admonitions will lead to an answer to your question. One common motif regarding widows is to take account of their often precarious economic circumstances. In at least a half-dozen passages, the Torah specifically mentions widows as among the needy persons we should provide for when we give charity, agricultural tithes, and so on. "When you reap the harvest of your field, and you forget a sheaf in the field, do not go back to take it; let it be for the stranger, the orphan, and the widow, so that the Lord your G-d may bless you and all the work of your hands."[Deuteronomy 24:19; see also 4:29, 16:11, 16:14, 24:20–21, 26:12-13] Someone who has enough is always obligated to provide for those who are needy, but we should pay particular attention to the widow because of the unusual difficulties she has in supporting herself and, often, her family. But the Torah also tells us, "Do not cause anguish to a widow or an orphan" [this verse]. This commitment relates to any widow, whether rich or poor. Here special consideration for the widow is called for because of the likelihood of emotional vulnerability. Her memory of her loss together with the ongoing experience of going it alone mean that the widow is likely to be more in need of support and encouragement than others. The first consideration is relevant to your question if the widow is poor. While there is no commandment to give a discount to poor people or to refrain from collecting debts from them, we have often pointed out in our columns that the ideal way of helping the needy is through normal market transactions. If you are in a position to give charity to the poor, then an excellent way of doing so is by giving service to them at special low prices or on unusually favorable terms of credit. This would apply particularly to a widow. The second consideration does not apply solely to economic transactions and holds irrespective of the widow's financial situation. We should be thoughtful and considerate and all our relationships with others, and most especially with someone who is emotionally vulnerable. These two commandments define two poles: one relates specifically to economic interactions because of the widow's economic vulnerability; the other pertains to all social interactions because of the widow's emotional vulnerability. Between these two extremes of economic and emotional interaction, there is an intermediate factor that we have often discussed: the human dimension of our market activities. The Torah touches upon this in a third mandate which is like a hybrid of the other two. The Torah warns us not to demand a pawn (collateral) from a widow before the loan is due. "Do not distort the judgment of a stranger or an orphan, and do not repossess the garment of a widow."[Deuteronomy 24:17] The Talmud concludes that this commandment, despite its economic nature, applies even to a wealthy widow. [Bava Metzia 115:1] The explanation is that a demand of this kind, despite its economic nature, can be demeaning or distressing beyond its economic impact. This commandment is relevant to

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your situation. A person is always allowed to collect money for services rendered, but even legitimate collection actions sometimes have a way of declining into adversarial confrontations that do not dignify either side. If a widow is involved, we should be especially careful to make sure all collection actions or legal actions are carried out in a businesslike fashion. The Torah's attitude toward widows teaches us that we should display special consideration toward anyone who is financially or emotionally vulnerable. [See the Sema commentary on Hoshen Mishpat 97:22] When we interact with the vulnerable, even our economic interactions should display an extra measure of human thoughtfulness. MEIR 160-2

15. Justice applies to all. No man qua man is more than any other. The Torah, therefore, rejects double codes of morality--for yourself and for others, for the great and for the humble, for rulers and for the ruled, for individuals and for nations, for private life and for public life. "One law and one ordinance shall be both for you and for the stranger that sojourneth with you" (Numbers 15:16). The underprivileged and the defenderless in society are singled out in the Torah for special attention. "Ye shall not afflict any widow or fatherless child…" [this verse]. Sensitive to the fact that justice requires equality and rejects all favoritism, the Torah warns us not to let our desire to help the poor lead us into a situation of reverse discrimination where we do an injustice to others: "Neither shalt thou countenance a poor man in his cause" and "thou shall not respect the person of the poor nor harm the person of the great" (Exodus 23:3 and Leviticus 19:15). SPERO 125-6

16. We must be especially careful to have compassion on converts to Judaism. This is a positive commandment. Although we are obligated to love all Jews, there is an additional commandment to love a convert to Judaism. The verse ends by mentioning that we also felt the discomfort of being strangers and therefore we must act to alleviate this discomfort for others. By extension we should learn from this commandment to befriend anyone who is a stranger in town. (Chinuch 431) ... If you see a stranger in town, take the initiative to welcome him. Very often you will be able to give him invaluable advice. Even if you are unable to offer him tangible assistance, a friendly word to a stranger is a great kindness in itself. It is not sufficient to merely shake hands with a stranger and then walk away as if fulfilling a ritual. You must sincerely care about his welfare and try to assist him. ... If you see someone standing on a street corner with a map in his hand, it usually means that he needs help. Try to assist him if you can. PLYN 380-1

17. We must prevent others from harming widows and orphans. The words "You shall not afflict" are written in the second person plural (in Hebrew) to teach us that if you witness another person harming a widow or orphan and do not prevent him from committing this transgression, it is considered as if you yourself have harmed a widow or orphan. (Ibn Ezra) PLYN 179

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C. What Constitutes to Do “Wrong”?

18. "You shall not abuse your fellowman" (Vayikra 25:17). The pasuk is referring to verbal abuse, as we have already prefaced (See paragraph 24). Our Sages said (Bava Metzia 58b), "If his fellowman is a repentant, you should not say to him, 'Remember your former deeds'; and if he is the son of proselytes, you should not say to him, 'Remember your forbear's deeds.'" This is what the pasuk says [this verse]: "You must not abuse the proselyte or persecute him"--"Do not abuse"[means] verbally, and "persecuted" [means] financially. The Torah admonishes us in several places regarding the abuse of the proselyte; the reason for this is that he has forgotten his people and his ancestral home and has come to take refuge under the wings of the Divine presence, similar to what the pasuk says, (Rus [Ruth] 2:11), "You left your father and mother in the land where you were born, and you went to a nation that you did not know." The pasuk also says (ibid., 12), "May your reward be complete from Hashem, the G-d of Yisrael, under Whose wings you have sought refuge." This is comparable to a deer that joins the flock, and once there, it lies together with the sheep, grazing with them; for he has forsaken a spacious meadow to dwell in constricted quarters (Midrash Tehillim 146). GATES 229

19. [Even verbal affliction] Do not say to him: "Remember your past deeds," or "Remember the deeds of your ancestors" (Bava Metzia 58b) TEMIMAH-EXOD 204 20. "Any widow or orphan shall you not afflict." If you speak loshon hara about widows or orphans in their presence, no matter what their social or financial position, you violate this prohibition. PGYT 19

21. When Rabbi Elazar ben Azariah was about to die, his disciples sat before him, and asked, "Rabbeinu [our teacher], teach us only one thing" (i.e., one fundamental final teaching). "He replied, 'My children, what can I teach you? Every one of you go and be very careful of the dignity of others'" Derech Eretz Rabbah, chapter 3. Preserving the dignity of orphans, and protecting them from hurt, is a deeply embedded Jewish value: for example [this and following verses]. Maimonides, in a twelfth-century form of affirmative action, rules that a teacher who has orphans among his students "should not treat them like others, but make a distinction in their favor. He should guide them gently, with the utmost of tenderness and courtesy." Laws of Character Development 6:10. TELVOL1 278-9

22. [This verse] The admonition is repeated some thirty-six times in the Torah. [Some count forty-six such passages, Bava Metzia 59b]. Obviously, the orphan, the widow, and stranger are not the only ones who are not to be wronged or mistreated. They are singled out merely because they are the most defenseless members of society. The same is true of the admonition "not to insult the deaf or place a stumbling block before the blind" [Leviticus 19:14]. They cannot protect themselves by responding in kind. They do not even know who wronged them. Resisting the temptation to take advantage of a fellow man when one can do it with impunity, verges, as we have previously pointed

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out, more on the moral than on the ethical. But the Torah goes beyond merely forbidding such abuse of the weak. It commands that provision be made that "they rejoice with you." [Deuteronomy 16:13–14] GREENBERG 72-3

23. … the best and worthiest mercy of a father to his son is that which brings him to Divine service, as it is written (Yeshayahu 38:19): "A father will educate his sons to Your truth." He must pity his soul more than his body. And he must strike him with the rod of chastisement to guide him in the right path though it may seem cruel to do so, for such cruelty is mercy. And if one withholds the rod of chastisement from his son, his mercies having "kindled" against his striking him, and he allows him to follow the evil promptings of his heart, such a pity despoils him and deprives him of life in the World-to-Come. Similarly, even if one rears an orphan, concerning whom it is written [this verse]: "Do not affect any widow or orphan," it is a to beat him to turn him to the right path. One must still treat an orphan more mercifully than others--but he must not allow him to do whatever he wishes. One must also not be too merciful with himself, but he must afflict himself and suppress his evil inclination. TZADIK 141-3

24. It is a negative commandment not to inflict suffering on any widow or orphan as Scripture says, You shall not afflict any widow or fatherless child [this verse]. Even if they are wealthy, even the widow of a king, or his orphan child, it is necessary to treat them with respect. One is not to cause them distress or anguish to their hearts with harsh words. He is to be more protective of their property than of his own. If anyone brings them to rage or brings anguish to their hearts, and all the more certainly if he strikes them or curses them, he violates this prohibition; and his punishment is given explicitly in the Torah: [Exodus 22:23]. Whether a child is without a father or without a mother, he is called an orphan, until he grows up and attends to all his needs alone, like other adults. It is permissible to chasten them in the learning of Torah or a craft, so as to guide them in a straight and decent path. Nevertheless one should be solicitous with them, to rear them slowly [patiently] with kindness and compassion. CCCBM 143

D. Cultivating Compassion

25. The cultivation of the quality of mercy is a prime goal of Judaism. The Pentateuchal description of G-d's divine traits was revealed to Moses in the following words: [Exodus 34:6-7]. The phrase "merciful and gracious G-d" is repeated nine times in the Bible. Most biblical social laws are motivated by compassion. Sympathy for the poor inspired thirteen distinct commandments which are broadly grouped under the heading of charity (Mishnah Torah, Hilchot Matanot Aniyim). The same motivation shaped the law of the sabbatical year, at which time the poor were given free access to the produce of the soil (Exodus 23:11). Consideration for the plight of the indigent enjoined the nightly restoration of a garment taken from a poor borrower in pledge for a loan. (Exodus 22:26). The widow and the orphan are repeatedly singled out in the Bible as a class deserving special consideration and sympathy (Exodus 22:21, Deuteronomy 14:29). The

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alien, frequently the target of xenophobic prejudice, is protected by several laws based on mercy. (Exodus 22:20, Leviticus 20:34). Handicapped people were treated as the rejects of society in the past, and their special needs were neglected. Their very helplessness invites criminals to perpetrate their mischief. The elderly are the most common victims of muggers. The same is true of the lame, the blind, and the slow- witted. Compassion for the incapacitated is the basis for the biblical injunction: "Thou shall not curse the deaf, nor put a stumbling block before the blind" (Leviticus 19:14). The apocryphal II Esdras summed up man's social obligations which are motivated by compassion: "Do right to the widow, judge for the fatherless, give to the poor, defend the orphan, clothe the naked, heal the broken and the weak, laugh not a lame man to scorn, defend the maimed, and let the blind man come into the site of my clearness (2:20–21). The Bible mercifully extended its protection to the most lowly human being in ancient society, the slave. He must not be mistreated. He is entitled to a weekly day of rest [Exodus 20:10]. A master's abuse of a slave, resulting in the loss of an eye or tooth, sets him free from bondage (Exodus 21:26-27). BLOCH 57-9

26. The Torah's rationale for this command is somewhat counterintuitive, since so many of us do not learn from our own suffering not to inflict suffering on others. The last people we would expect to abuse their children are those who themselves were abused as children, but, in fact, they are far more likely to do so than adults who were not abused. Similarly, historians have often explained the widespread German support for Nazism as a response, in part, to the severe terms the Allies imposed on the Germans at the end of World War I. In short, suffering is often not an ennobling teacher. But that is exactly what the Torah demands of the Israelites, and continues to demand of Jews today: Learn from the bad treatment you have experienced at the hands of others not to treat others in the same way. TELVOL2 287

27. The prophetic emphasis on fidelity, kindness, humanity and brotherliness, as part of man's duty of faithfulness to G-d, underlies the legislation of the Torah. The Code of the Covenant tempers its rigorous and inflexible justice with the quality of mercy. It is solicitous that the stranger should not be wronged and that the widow in orphan shall not be afflicted. If further enjoins that consideration be shown for the poor borrower and that a helping hand be extended even to the enemy who is in need (Exodus 22:20- 26; 23: 4-9]. The Deuteronomic Code makes active beneficence the keynote to its entire legislative system. The doctrine of G-d's love for His people serves as the basis of man's reciprocal love of G-d and for his love of his fellow man. While stressing the impartial and strict execution of justice and the elimination of social evil, great-hearted benevolence is urged upon the people. "Humanity is the author's ruling motive, wherever considerations of religion and morality do not force him to repress it." (S. R. Driver, A Critical and Exegetical Commentary on Deuteronomy, p. xxiv.] COHON 206

28. Merely to preach love for everybody, in the expectation to be loved In return, is not regarded by Jewish ethics as a principle of action sufficiently potent to mold character or govern society. Man is too much swayed by impulse and emotion and exhibits a

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partiality that is inimical to strict justice. He must be guided in his actions by the viewpoints of his ancient teachers. "Love, without justice, leads to abuse and persecution [What is the history of mankind's attitude toward the Jew if not a proof of this statement?] The Rabbis read into the two names of G-d Adonai and Elohim the attributes of Love and Justice. Only when one is tempered by the other can true kindness be exhibited and real loving deeds be performed. It is for men to shape his conduct after the Divine example if he is to lead the life directed in the Torah [Sot. 14a] [Exodus 25:40]. At a time when the contemporaries of Israel tolerated slavery, barbarism and blood-vengeance, the Jew was distinguished for his sympathy and benevolence. It was his Lawgiver who described G-d as righteous, merciful and holy, "who executeth the judgment of the fatherless and the widow, and who loveth the stranger by giving him food and raiment" [Deut. 10:18]. The Rabbinic teachers developed this conception of the Deity and spiritualized the Jewish message, making piety and charity the concentrated aims of life, stressing the importance of motive in human conduct. LEHRMAN 226-7

II. YOU WERE SLAVES

29. Israel's historical experience as slaves and strangers is used to inspire ethical treatment of the landless underclass of Israelites society. On the basis of their collective memory of slavery in the land of Egypt, they are exhorted to be generous to the indentured Israelite who is freed after six years (Deut 15:13-15). Israel is warned against oppressing the stranger, "for you were strangers in the land of Egypt" (Exod 22:20, 23:9). In Deuteronomy's version of the Decalogue, the rationale for the Sabbath rest is "so that your male and female slave may rest as you do. Remember that you were a slave in a land of Egypt and the Lord your G-d freed you from there" [Deuteronomy 5:15]. G-d forbids Israelites to hold their brethren as slaves, because He released them from Egyptian bondage: therefore they are to be slaves to G-d alone (Lev 25:42, 55) OXFORD 39

30. It was taught: R. Nathan says: "And a stranger you shall not afflict, and you shall not oppress him, for you were strangers in the land of Egypt" -- Do not attribute a blemish of your own to your neighbor [i.e. Do not taunt him with being a stranger] (Bava Metzia 59b). TEMIMAH-EXOD 205

31. Human beings generally remember events of the past, recalling the highlights accompanied by good or bad feelings. To the Jew, however, remembering is not enough. In remembering, the Jew must actually re-experience the event. Thus, Jews recite on Passover evening (Hagaddah, before drinking the second cup of wine) that in each generation each Jew must see himself or herself as if he or she personally went out of Egypt. Specifically, regarding the slavery in Egypt, this particular experience must not only be remembered, but it must affect the Jewish personality in many of his or her activities. Thus, remembering the Egyptian experience is tied to Jewish behavior with a stranger in the community [this verse] as well as in the manner in which to Jew

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should experience the Shabbat. Deuteronomy 5:15 It may be said that this concept of reexperiencing Egypt should be extended to all experiences in Jewish history. Thus, remembering for the Jew must impact on his or her psyche and character, concretely affecting Jewish actions. Jewish sensitivity for all time is affected by remembering Egyptian experience and Jewish history that might have a similar impact. AMEMEI 282

32. We must be especially careful not to vex or cheat a convert to Judaism. This verse contains two prohibitions. It is forbidden to vex a convert to Judaism with words and it is forbidden cheat him in financial matters. Although it is forbidden to vex or cheat anyone, an extra prohibition is violated when the victim is a convert. It is easy to take advantage of defenseless people, and therefore we are especially warned against harming them in anyway. (Chinuch 63, 64). A person might try to take advantage of a convert because he feels that he has no relatives who will come to defend him. The Torah therefore reminds us that we were in Egypt. The Egyptians who oppressed our ancestors also felt that no one would come to their aid. But G-d severely punished them for their wickedness. Remember that G-d hears the outcry of the oppressed. (Rambam, on this verse). It is forbidden to remind a convert about his past. Even if you are angry at a convert, you are prohibited from saying, "Just a while ago you were an idol worshiper and ate pork. How dare you speak like that to me." (Mechilta 178). The Rambam writes that when talking to a convert one must be exceedingly careful not to hurt his feelings. Even if he says something that is nonsense, it is forbidden to speak harshly with him. Rather, one should explain to him pleasantly why he is incorrect. Referring to someone who insulted a convert, the Rambam wrote, "Perhaps he was drunk at the time and forgot that the Torah warns us 36 times to honor a convert and not to cause him any anguish (see Bava Metzia 59b)." (Igeres HaRambam cited in Maiam Loaiz, Shmos, vol. 2, p. 869). PLYN 176

33. Morality, in Jonathan Haidt's phrase, binds and blinds. [Jonathan Haidt, The Righteous Mind: Why Good People Are Divided by Politics and Religion (New York: Pantheon Books, 2012)]. It binds us to others in a bond of reciprocal altruism. But it also blinds us to the humanity of those who stand outside. It unites and divides. It divides because it unites. Morality turns the "I" of self-interest into the "we" of the common good. But the very act of creating an "us" simultaneously creates a "them," the people not like us. Even the most universal of religions, founded on principles of love and compassion, have often seen those outside the faith as Satan, the infidel, the antichrist, a child of darkness, the unredeemed. They have committed unspeakable acts of brutality in the name of G-d. Neither Platonic knowledge nor Adam Smith's moral sense nor Kantian reason has cured the heart of darkness in the human condition. That is why two sentences blaze through Parashat Mishpatim like the sun and emerging from behind the clouds: "You must not mistreat or oppress the stranger in any way. Remember, you yourselves were once strangers in the land of Egypt" [this verse] and "You must not oppress strangers. You know what it feels like to be a stranger, for you yourselves were once strangers in the land of Egypt (Exodus 23:9). The great crimes of humanity have been committed

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against the stranger, the outsider, the one-not-like-us. Recognizing the humanity of the stranger has been a historic weak link in most cultures. SACKS 112-3

34. Deuteronomy 10:18-19 provides yet another indication that love in the Torah is defined primarily through actions. Verse nineteen commands the Israelites "to love the stranger, for you were strangers in the land of Egypt," while verse eighteen teaches that G-d "loves the stranger, giving him food and clothing." The Torah's instruction to the Israelites to follow in G-d's ways (Deuteronomy 28:9), means that their love for the strangers should be expressed, as is G-d's, by providing them with food and clothing and taking care of their other needs. Also, the rationale for loving the stranger, "for you were strangers in the land of Egypt," makes no sense if it refers to emotions. Why should the fact that the Israelites were "strangers" in Egypt, in and of itself, cause them to feel love for other strangers? But it makes perfect sense if what is being commanded is loving behavior, so that Jews are instructed to treat the stranger "in the way Jews would have liked to have been treated when they were strangers in Egypt" (Professor Stephen Harvey) "Love," in Cohen and Mendes-Flohr, eds., Contemporary Jewish Religious Thought, 559). Professor Harvey points out that a while it is impossible to expect masses of people to feel the same "sincere and unbounded desire and concern for the well-being of others [as they have for themselves], what can be commanded is the performance of acts of love, treating others as one would if one truly cared about their well-being." (Ibid.) TELVOL2 13-4

35. The Torah also gives us a specific reason why the Jew may not oppress the stranger or display any prejudice against those minorities who are different. The Torah numerous times links the commandment not to oppress the stranger [this verse; Exodus 22:20, 23:9; Deut 10:19] with the idea that you, the Jews, were also strangers in Egypt. Therefore, since you know how it feels to be a minority that is different (in language, dress, and customs) and discriminated against when you were slaves, you may not display any discrimination against anyone who is different or have prejudice against the stranger. This concept became part of the national Jewish psyche, and the Jew, based on his experience and the stress upon this mitzvah, has internalized this idea. Thus, it is no accident that it was the Jews who were at the forefront of every plight against the downtrodden, including the Civil Rights movement in the 1960s and all other campaigns to defend the victims of prejudice or the weaker members of society. AMEMEI 220

36. [Leviticus 19:34] exhorts Jews to love non-Jews who live among them in peace. [Later, during the time of the Talmud, ger came to mean, and still does, a convert to Judaism, and many Jews therefore assume that the loving legislation in the Torah concerning the ger refers to converts to Judaism. But the context in which the Bible commands a fair and loving treatment of a ger -- often followed with the phrase "you were strangers (gerim) in the land of Egypt" (see, for example, [this and preceding verses] -- makes it clear that the reference is to equitable treatment of non-Israelites residing among Israelites. Otherwise, the verse's only possible meaning would be, "and you shall love

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the convert for you were converts in the land of Egypt," which suggests that the Israelites in Egypt had embraced the idolatrous religion of their masters. Rather, what the Torah was telling the Israelites is, in effect: "Treat the stranger well, for you were strangers in Egypt, and understand how hard it is to be a stranger, because you know from your own experience how badly you were treated." This recurrent biblical teaching," for you were strangers in the land of Egypt" (see also Exodus 22:20, Exodus 23:9, Deuteronomy 10:19; see page 287) seems to serve as an early adumbration of Hillel's first-century B.C.E. summary of Judaism's essence: "What is hateful to you, do not do to your neighbor" (Shabbat 31a; see A Code of Jewish Ethics, Volume 1: You Shall Be Holy, pages 10 – 11)]. Unlike the English word "stranger," which is etymologically related to "strange" and thus has a somewhat pejorative connotation, ger derives from a root meaning "to dwell among," and has a positive connotation more suggestive of residents. In addition to commanding the Israelites to love the stranger, G-d later and explicitly identifies Himself as One who "loves the stranger" (ve-ohev ger); Deuteronomy 10:18): "Martin Buber… noted that there is no other case of a class or persons with whom G-d is identified as their lover." (Ernst Simon, "The Neighbor Whom We Shall Love," In Fox, Modern Jewish Ethics, 33). TELVOL2 267-8

III. ANGER

37. The angry man will not be very wise, for anger drives wisdom from one's heart, so that he will not be able to answer correctly or to reprove correctly, and none of his words will be reasonable. The angry man hardens himself to reproof and chastisement, for no one is allowed to reveal to him his mistakes and his ugly ways. Everyone is afraid to speak to him of his affairs lest he arouse his anger. And even if someone does offer him reproof, he will reject it in anger. In sum, the angry man will not accept any good trait if he does not remove anger from his heart. And just as the angry man cannot accept chastisement from others, so he cannot administer it to them, for the Torah has written [Leviticus 19:17]: "Reprove, reprove your friend and do not bear sin because of him." In the beginning, reprove him gently and in private, telling him softly and ingratiatingly that you are speaking to him for his benefit. If you do so, you will not bear sin because of him. But if you rebuke him in the beginning in a loud, angry voice, and you shame him, then you will bear sin because of him, and that friend will not accept reproof from you. For this is the way of men. When one man bears down strongly on another, the latter stiffens and stands up against him and does not submit. About this Shelomo has said (Koheles 9:17): "The words of the wise, uttered gently, are accepted." We are familiar with the instance of Hillel and Shammai, about whom the three converts said (Shabbos 31a): "The unyieldingness of Shammai was like to drive us out of the world, and the humility of Hillel brought us under the wings of the Shechinah." Hillel, because of his great humility, could not be brought to anger, for one who keeps himself from anger acquires the trait of humility and of mercy. For cruelty proceeds from anger, as it is written (Shemos 22:23): "And I will be angry, and I will kill you with the sword" and accordingly anger is always found in conjunction with revenge, as in ( 11:17): "And the anger of Hashem will burn against you, and he will close up the heavens."

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Anger breeds arrogance in a man, and because of it he will not submit and will not acknowledge the truth. The Sage has said, "When you wish to choose a man as your friend, make him angry. If he admits the truth to you in his anger, make him your friend, and if not, leave him." Anger produces error. Who is greater than Moshe our teacher, may peace be upon him, who became angry three times and erred because of his anger? As it is written [this verse]: "And he became angry with Elazar and Isamar," followed by (ibid: 17): "Why did you not eat the in the sacred area?" [A question indicating a misapprehension on Moshe's part], and (Bemidbar 20:10): "Listen, you rebellious ones," followed by (ibid. 11): "And he smote the rock" [instead of speaking to it], and (Bemidbar 31:14): "And Moshe was angry with the commanders of the army," followed by (ibid.:21): "And Elazar the priest said to the men of the army who had gone to war, 'This is the law of the Torah,'" indicating that Moshe had forgotten the law (Sifri, Mattos 31:21) . And now, understand, if this happened to Moshe our teacher, may peace be upon him, the father of the Sages, what happens to fools who become angry? It is for this reason King Shelomo wrote (Koheles 7:9): "Do not be hasty in your spirit to become angry." And take great heed that you do nothing destructive in the midst of your anger, for our Rabbis have said (Shabbos 105b): "If one tears his garments, or scatters his money, or breaks his vessels in his anger, he should be in your eyes as one who serves idols. For such is the craft of the evil inclination. Today he tells a man, 'Do this,' and tomorrow he tells him, 'Go and serve idols,' and he goes! In this connection it is written (Tehillim 81:10): 'Let there not be in you a strange god.' Which is the 'strange god' in a man's body? The evil inclination." Observe how one's evil inclination intensifies in the time of his anger. TZADIK 239-241

IV. LOVE THE STRANGER

38. The most frequently mentioned non-Israelite is the ger or "stranger," the non-Israelite resident of the land who appears mostly in the guise of the landless poor. According to the Torah, some may have left Egypt alongside Israel (Exodus 12:38, Numbers 11:4), but a more likely source is those who inhabited the land of Canaan before Israel's conquest and settlement ( 9, 1 Kings 9:20–21). For reasons of religious purity, Deuteronomy demands their extermination (7:1-4, 20:16-18). At the same time, much legal rhetoric is aimed at their protection [this and following verse]. Admonitions against abusing the ger are found four more times in the Torah (Exodus 22:20, 23:9, Deuteronomy 10:18–19, 24:17). Israel's G-d is praised as "the guardian of strangers" (Psalm 146:9). They are mentioned as one of the recipients of compassionate giving, along with the poor, the widow, and the fatherless (Leviticus 19:10, 23:22, Deuteronomy 14:29, 16:11, 14, etc.). The Israelite is required to afford them Sabbath rest (Exodus 20:10, 23:12). The stranger was afforded equal protection by Israel's laws regarding homicide and assault (Leviticus 24:22, Numbers 35:15), and he was obligated by all the same prohibitive or negative commandments as the Israelites, for violation of these endangered the purity of the land of Israel. For example, the ger was also required to obey the restrictions in Leviticus 18 regarding illicit sex because these "abominations" polluted the land of Israel no matter who was the perpetrator (Leviticus 18:26).

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However, he was not obligated to observe positive or performance commandments such as dwelling in booths during Sukkot (Leviticus 23:42). (Jacob Milgrom, The JPS Torah Commentary: Numbers (Philadelphia: The Jewish Publication Society, 1989), pp. 398-402). The ger, therefore, belongs to a distinct legal category in Israelite law: he is generally subject to the same laws as the Israelite but not required to perform the same religious duties. [The rabbis of the Roman era identify the ger with the convert to Judaism because of the Torah's requirement that he observe many of the same laws as Israelites do.] At the same time, the Israelites is commanded to treat him according to the highest ethical standards, to "love him as yourself" [Leviticus 19:34] OXFORD 46-7

39. The Midrash Tanchuma, Lech Lecha 6 tells us that G-d favors the strangers over all other human beings. The Talmud Bava Metzia 58b states that he who makes the stranger suffer, either verbally, physically or financially, violates either three or five separate sins. Nachmanides (commentary on this verse) comments that Jews should never think that they can discriminate against a stranger and get away with it. G-d specifically repeats that He will watch over the stranger and the other downtrodden to ensure that Jews do not demonstrate prejudice. Maimonides Hilchot Melachim 10:12 states that non- Jews living in a Jewish society must be given the same basic rights as Jews have. AMEMEI 220

40. G-d's relationship with Israel is grounded in mutual love, which provides a basis for covenantal loyalty. G-d's love for Israel is declared in Deuteronomy (4:37, 7:13, 10:15, 23:6) but also in the prophetic books (Isaiah 43:4, Jeremiah 31:3, 11:1). Deuteronomy exhorts Israel to love G-d, most notably in the passage later called the Shema, or Jewish profession of faith (6:5), but also elsewhere (10:12; 11:1, 13, 22; 19:9; 30:16, 20). While love that can be commanded may seem strange to moderns, biblical love ('ahavah), just like "fear," is an emotion that is expressed chiefly through action. Thus Deuteronomy 10:18 extols G-d as one who "loves the stranger, providing him with food and clothing," and v. 19 adds, "and you should love the stranger, for you were strangers in the land of Egypt" and this is certainly a demand for generosity. Therefore, Deuteronomy's command to "love" G-d is often understood as synonymous with fidelity and obedience, and not the heartfelt affection that the word would usually connotes. However, the emotional element should probably not be minimized, as Deuteronomy 6:5 adds, "with all your heart, and with all your soul and with all your might," and G-d's "love" for Israel cannot be equated with fidelity. Deuteronomy's emphasis on gratitude certainly provides the basis for this love, externalized in adherence to G-d's ritual and ethical demands. OXFORD 40-1

41. What is the Torah telling us about morality? First, that it is universal. The Torah places G-d's covenant with Noah and through him all humanity prior to His particular covenant with Abraham and His later covenant with his descendants at . Our universal humanity proceeds our religious differences. This may well be the single most important contribution of monotheism to civilisation. All societies, ancient and modern, have had some form of morality but by and large they concern only relations within the group.

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Hostility to strangers is almost universal in both the animal and human kingdoms. Between strangers, power rules. As the Athenians said to the Melians, "The strong do what they can and the weak suffer what they must." (Thucydides, The Peloponnesian War 5.89) The idea that even the people not like us have rights, and that we should "love the stranger" [this verse], would have been considered utterly alien to most people at most times. It took the recognition that there is one G-d sovereign over all humanity ("Do we not all have one father? Did not one G-d create us?"; Mal. 2:10) to create the momentous breakthrough to the principle that there are moral universals, among them the sanctity of life, the pursuit of justice, and the rule of law. SACKS 13

42. The Torah was given at a time when no society in the world had rules of equality for every member of the population, and the weakest members were legally treated as inferiors, while royalty had a different set of rules and laws that applied to them. Yet, the Torah stresses repeatedly that the laws of Judaism apply equally to the weakest members of the society, such as the convert (the obligation to love the convert and treat him or her fairly is mentioned 36 times in the Torah), the widow, and the orphan. Similarly, the king and other Jewish leaders are obligated to keep the Torah in the same way as everyone else. AMJV 352

43. In a Jewish society, it is the non-Jew who is the stranger, the one who is most different. The mitzvah most often repeated in the Torah is not the commandment to keep the Sabbath, kashruth, or any ritual law. The commandment repeated 36 times is the mitzvah to love the stranger and to treat him or her properly. Bava Metzia 59b. The Torah is replete with references to this effect. (A few of the verses are this verse, Leviticus 19:34, 25:35; Deuteronomy 10:18 – 19, 24:17.) The Torah emphasis against mistreating a stranger, that is, discriminating against him because he is different, cannot be explained because non-Jews were so prevalent in ancient Jewish society. We know the opposite to be true--there were relatively few "strangers" living among the Jewish population. Why, then, does the Torah choose to stress this commandment more than all the others? The Sefer Hachinuch, Mitzvah #63 explains that the purpose of this mitzvah is to teach ourselves not to do evil against or not even to think evil about the most helpless and defenseless in society. The non-Jew, the stranger, is the easiest and safest target since it is difficult to fight back. That is why the Torah emphasizes this mitzvah 36 or 46 times. How we treat a stranger, the most defenseless, becomes a moral barometer of society in general. If we can be sensitive to treat the most defenseless person fairly and with kindness, it is clear that we will treat everyone else with his sensitivity as well. Thus, by commanding Jews to love this stranger and relate to him or her without prejudice, we will develop this feeling of kindness to all people in society. AMEMEI 219-20

44. Love the Proselyte: the Torah commands us to show love towards a convert to Judaism. As a matter of fact, in thirty-six verses the Torah urges us to love converts and cautions us not to wrong them, either monetarily or through words. G-d loves them more, and they are more precious to Him than Israel. We can compare it to two people, one who

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loves the king, and the other who is loved by the king. The parallel is this: Israel loves G- d, but G-d loves the convert, as it says, "He loves the proselyte, granting him food and clothing" (this verse). Therefore, it is a mitzvah to love those whom the King loves, as it says, "You must show love towards the proselyte" (Deuteronomy 10:19) (Sefer Chasidim, paragraph 116). ISAACS 35-6

45. It is a positive commandment to bear affection for a ger (stranger, convert, proselyte) as Scripture says, You shall therefore love the ger (stranger)" (D'varim 10:19). This is a religious duty in addition to the precept, you shall love your fellow as yourself (Va-yirkra 19:18) (since, plainly, a ger is also included in general Jewry). The Holy One, blessed be He, loves the ger, since it is written, He loves the stranger, in giving him food and clothing (D'varim 10:18); and it says, and you know the heart of a stranger [Exodus 23:9]. The meaning of ger here is one who has come from another land or another city to live with us (Sefer haHinnuch, §431 (the precept of love for converts) seems to present this not as an actual mitzvah, but rather as a good mode of behavior which is learned from the mitzvah [Ed.]), and all the more certainly a proselyte who has converted to Judaism. CCCBM 79

46. [Deut. 10:19]. It is a mitzvah for us to love the one who enters under the wings of the Shechinah, undertaking to observe all the commands of the Torah. In 36 places the Torah cautions us to love the stranger, and not to mislead him even if only words were involved. G-d's love for them is greater than the love of Israel. Think of this parable: There are two men -- one loves the king, the other was beloved by the king. Who is greater? Is it not the one whom the king loves? Now the Israelites love the Holy One, and He loves the stranger, as it is written, "and He loves the stranger and gives him bread and raiment." Therefore, it is a mitzvah for us to love the one whom the king loves.... (R. Yehuda Hehasid (died 1217), Sefer Hassidim, p. 116.) AGUS 125

47. Yose ben Yohanan of Jerusalem said: “… let the poor be members of your household;” Pirkei Avot, Perek 1, mishnah 5. The kind of hospitality that our Torah requires is possible only when we look upon the poor and on our obligation to them, as if they were members of our own household. Charity indeed begins at home, but the "home kind" of charity should not end there. The Gaon of Vilna once approached a wealthy man for a contribution for a destitute family. The man countered by paraphrasing a verse from Psalms: "I perform acts of tz'dakah at all times," (Psalms 106:3) implying that his continuous giving absolved him from making any further contributions. Amazed, the Gaon asked him how he managed to give charity constantly. The rich man, very satisfied with himself, opened the Talmud and pointed to the Rabbinic interpretation of this verse, "who do charity at all times" -- that it refers to one who feeds his young sons and daughters (T.B. Ketuboth 50a). Determined to answer the man in kind, the Gaon replied with a smile, "But there is another passage in the Torah which reads, 'Let him not come at all times to the Holy Place' [Leviticus 16:2]. He who hides behind the excuse of the Rabbinic interpretation of 'at all times' can never attain holiness." Taking care of your own family does not absolve you of your obligations to the poor who turn to you. But

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not only must you consider your obligation to the poor as compelling as your obligation to your family; you must actually treat them as such. "Let the poor of the members of your household." Do not demean the poor individual or humble him. His having to accept charity is humbling enough. Do not add to his sense of estrangement. When he comes into your house, make him feel at home. Part of the duty of hospitality is to convert the poor into members of your household. It is also possible to translate this Hebrew dictum in our mishnah in a different sense: Let the members of your household become "poor." Suppose you suddenly find a chance to have a few unexpected guests for Sabbath, but your wife has had no time to prepare for them. Then let your guests come first. You, your wife and your children can share what is left. The same may sometimes occur in regard to bed space. Your children may have to "double up" for the sake of the needy guest. This is the range of true Torah kindness. Even if it involves sacrifice of privacy, food or convenience, "let the members of your household be made poor" -- but let your house be wide open. Indeed, it is perhaps impossible to truly understand how the hungry man feels unless you were hungry yourself at one time. For genuine empathy, the ability to put yourself in the place of the other, you must once have lived through a similar experience. "And you shall love the stranger for you yourselves were strangers in the land of Egypt" [Deut. 10;19]. This is perhaps the meaning of the aphorism in the Talmud: "Before a man eats he has two hearts; after he has eaten he has only one heart" (T.B. Baba Bathra 12b). As long as a man is still hungry, aware of gnawing-emptiness in his own stomach, he has a heart for himself and also has a heart for his hungry fellow man. But after he has eaten and assuaged his hunger, he has only one heart. Filled with his own sense of well-being, it is difficult for him to imagine the suffering of others. ... However, the word 'ani means not only "poor" in the strictly financial sense. A man may be wealthy and still be an 'ani. Does not King David cry out, "I am poor and suffering!" (Psalms 69:30) -- and surely David possessed great wealth. Any man who is in need is, in regard to that need, poor. A man who is depressed and needs cheering; a lonely person in need of a friend; one who has a problem and needs advice: for all these who seek the warmth of friendship and sympathetic counsel, "let your house be wide open." SINAI1 56-7

48. Biblical laws that mandate that strangers be treated justly are a characteristic and recurring feature of Torah legislation: [this verse], and later "… Hear out your fellow man and decide justly between any man and a fellow Israelite or a stranger" Deuteronomy 1:16, and the previously cited, "The stranger who resides with you shall be as one of your citizens…" Leviticus 19:34. Throughout history, strangers in societies all over the world often have been denied basic rights and discriminated against. In contrast, the Torah insists "There shall be one law for you and for the stranger who lives among you" Exodus 12:49, see also Numbers 15:15. To this day, the ancient physical injunction represents the cornerstone of a just society. TELVOL2 268

49. The Rabbis taught: One who afflicts a proselyte transgresses three negative commandments: "And a stranger you shall not afflict" [this verse-AJL]; (Leviticus 19:33): "And if there live with you a stranger in your land, you shall not afflict him"; (Leviticus

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25:17): "And a man shall not afflict his fellow" -- and a proselyte is in the class of "his fellow" (Bava Metzia 59b). TEMIMAH-EXOD 205

50. It was taught: R. Eliezer Hagadol says: Why did the Torah exhort against abuse of the proselyte in thirty-three (some say: forty-three) places in the Torah? Because he [the proselyte - AJL] is [temperamentally] inclined to [return to his former ways of - AJL] evil [and arousal of this temperament is to be avoided] (Bava Metzia 59b) TEMIMAH- EXOD 204-5

See also eBooklet #20 Do Not Wrong Your Neighbor Leviticus 19:13; 25:14, 17

- End of Excerpts -

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SOURCES KEY

AGTJL David A. Teutsch, A Guide to Jewish Practice: Everyday Living (Reconstructionist Rabbinical College Press) AGUS Jacob B. Agus, The Vision and the Way: An Interpretation of Jewish Ethics (Ungar) AHAVCH Chafetz Chayim, Ahavath Chesed: The Laws of Charity and Loving Kindness (Feldheim) AMEMEI Amsel Nachum, The Jewish Encyclopedia of Moral and Ethical Issues (Aronson) AMJV Amsel Nachum, Encyclopedia of Jewish Values (Urim) BANAL David R. Blumenthal, The Banality of the Good and Evil (Georgetown U. Press) BLIDSTEIN Gerald Blidstein, Honor Thy Father and Thy Mother: Filial Responsibility in Jewish Law (KTAV) BLOCH Abraham P. Bloch, A Book of Jewish Ethical Concepts: Biblical and Postbiblical (KTAV) BOROJMV Eugene Borowitz and Frances Weinman Schwartz, The Jewish Moral Values (JPS) BOTEACH Shmuley Boteach, Judaism for Everyone: Renewing Your Life Through the Vibrant Lessons of the Jewish Faith (Basic) BUILD Kaminetsky (Ed.), Building Jewish Ethical Character (Fryer) CASE Levine, Case Studies in Jewish Business Ethics (KTAV) CASTLE Dovid Castle, To Live Among Friends (Feldheim) CCCBM Chafetz Chayim, Concise Book of Mitzvoth (Feldheim) CHINUCH Asher Wasserman, The Concise Sefer HaChinuch (Feldheim) CORDOVERO Moses Cordovero (Louis Jacobs, Tr.), The Palm Tree of Deborah (Sepher-Hermon Press) COHON S. Cohon, Judaism: A Way of Life (Schocken) DERECH A. Cohen, Tr., Derek Erez Rabbah in The Minor Tractates of the Talmud (Mas. Ket.) (Soncino) DORFFBOD Elliot N. Dorff and Louis E. Newman, Jewish Choices, Jewish Voices: Body (JPS) DORFFLOV Elliot N. Dorff, Love Your Neighbor and Yourself (JPS) DORFFLPG Elliot N. Dorff, For the Love of G-d and People: A Philosophy of Jewish Law (JPS) DORFFDRAG Elliot N. Dorff, To Do the Right and the Good (JPS) DORFF-RUT- TENBERGSEX Elliot N. Dorff and Danya Ruttenberg, Jewish Choices, Jewish Voices: Sex (JPS) DORFF-RUT- TENBERGSOC Elliot N. Dorff and Danya Ruttenberg, Jewish Choices, Jewish Voices: Social Justice (JPS) DORFF-RUT- TENBERGWAR Elliot N. Dorff and Danya Ruttenberg, Jewish Choices, Jewish Voices: War and National Security (JPS) DORFWITO Elliot N. Dorff, The Way Into Tikkun Olam (Jewish Lights) DUTIES Rabbi Bachya ibn Paquda, Duties of the Heart (Vol1&2) (Feldheim) EHRMAN Ahorom Ehrman, The Laws of Interpersonal Relationships (Mesorah) ETHRESP Walter S. Wurzberger, Ethics of Responsibility: Pluralistic Approaches to Covenantal Ethics (JPS)

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EWM Raymond L. Weiss, Ed., Ethical Writings of Maimonides (Dover) EYES Yom Tov Schwartz, Eyes to See: Recovering Ethical Torah Principles Lost in the Holocaust (Urim) FENDEL Zechariah Fendel, The Ethical Personality (Zechariah Fendel) FOJE Simon Bernfeld, The Foundations of Jewish Ethics (KTAV) FOXMJE Marvin Fox, Ed., Modern Jewish Ethics (Ohio State Press) FREUND Richard A. Freund, Understanding Jewish Ethics (EMTexts) GATES Rabbeinu Yonah of Gerona, The Gates of Repentance (Feldheim) GOODSOC Norman Lamm, The Good Society (B'nai Brith Commission on Adult Jewish Ed) GORLAW Robert Gordis, Jewish Ethics in a Lawless World (JTS) GREENBERG Simon Greenberg, The Ethical in the Jewish and American Heritage (JTS) HIRSH Norman D. Hirsh, Ethics and Human Relationships (Carlton Press) HTBAJ Byron L. Sherwin, Seymour J. Cohen, How to be a Jew (Aronson) HURWITZ Peter Joel Hurwitz, Jewish Ethics and the Care of End-of-Life Patients (KTAV) ISAACS Ronald H. Isaacs, The Jewish Book of Etiquette (Aronson) JHRHV Lenn E. Goodman, Judaism, Human Rights, and Human Values (Princeton) KELLNER Menachem Marc Kellner, Ed., Contemporary Jewish Ethics (Sanhedrin Press) [This a collection of essays by various authors] LEHRMAN S.M.Lehrman, Jewish Design for Living (Shengold) LOC Joseph Edelheit, The Life of Covenant: The Challenge of Contemporary Judaism (Spertus College) MEIR Asher Meir, The Jewish Ethicist: Everyday Ethics for Business and Life (KTAV) MORINIS Alan Morinis, Everyday Holiness: The Path of Musar (Trumpeter) NIDITCH Susan Niditch, War in the Hebrew Bible: A Study in the Ethics of Violence (Oxford) OHRYIS Zvi Miller, Tr., Yisrael Salanter, Ohr Yisrael: The Classic Writings (Feldheim) OXFORD Elliot Dorff, Jonathan Crane, Eds., The Oxford Handbook of Jewish Ethics and Morality (Oxford) [This a collection of essays by various authors] PASTIMP Louis E. Newman, Past Imperatives: Studies in History and Theory of Jewish Ethics (SUNY Press) PATH Moshe Chaim Luzzatto, Path of the Just (Feldheim) PGYT Zelig Pliskin, Guard Your Tongue (Bnay Yakov) PLYN Zelig Pliskin, Love Your Neighbor (Aish HaTorah) REFJEW Eugene Borowitz, Reform Jewish Ethics and the Halakhah (Berhman) ROSNER Fred Rosner and J. David Bleich, Jewish Bioethics (Sanhedrin Press) SACKS Jonathan Sacks, Essay on Ethics (Maggid & The Orthodox Union) SACTAB Mary L. Zamore, Ed., The Sacred Table: Creating a Jewish Food Ethic (CCAR) SEFER Aryeh Diana, Tr. Sefer Chofetz Chaim (Israel Bookshop) SHER20C Byron Sherwin, Jewish Ethics for the Twenty-First Century (Syracuse University) SINAI1-3 Irving M. Bunim, Ethics from Sinai (3 vols.) (Feldheim) SPERO Shubert Spero, Morality, and the Jewish Tradition (KTAV) TAMARI Meir Tamari, With All Your Possessions: Jewish Ethics and Economic Life (Free Press) TELVOL1 Joseph Telushkin, A Code of Jewish Ethics: You Shall Be Holy (Vol 1) (Bell Tower)

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TELVOL2 Joseph Telushkin, A Code of Jewish Ethics: Love Your Neighbor (Vol 2) (Bell Tower) TEMIMAH- GEN-DEUT Boruch Halevi Epstein (Shraga Silverstein, Tr.), The Essential Torah Temimah (Five Volumes) (Feldheim) TEUTSCHOE David Teutscheo, Organizational Ethics and Economic Justice (Recon. Rabbinical College Press) TZADIK (Anonymous; Shagra Silverstein, Tr.), The Ways of the Tzaddikim (Feldheim) VORSPN Albert Vorspan, E. Lipman, Jewish Values & Social Crisis: A Casebook for Social Action (UAHC) WAGS Shaul Wagschal, Derech Eretz (Judaica Press) WESOR Robert Gibbs, Why Ethics? Signs of Responsibility (Princeton)

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GLOSSARY (Transliterated spellings often vary)

A”H “Alav HaShalom”; May Peace Be Upon Him Arachin (Arakin/Erchin) “Vows of valuation”; A tractate of Talmud Avot (Avos) “Pirkei Avot”; “Ethics of the Fathers” (A tractate of Mishnah) Bamidbar “In the Wilderness”; Bava (Baba) Basra/Batra “The Final Gate”; A tractate of Talmud Bava (Baba) Kamma “The First Gate”; A tractate of Talmud Bava (Baba) Metzia “The Middle Gate”; A tractate of Talmud Bavli See Talmud Beitzah “Roasted egg”; A tractate of Talmud Bereshis/t “When (He) began; In the Beginning”; Book of Genesis Chazal “Our Sages, May Their Memories be a Blessing” Chinuch (Hinnukh) “Sefer HaChinnuch (Book of Education)”, an exposition of the Torah's 613 commandments, 13th century; authorship disputed Choshen Mishpat “Breastplate of Judgment,” A volume of the Shulchan Aruch Derech Eretz “Proper Conduct” (literally, “the way of the land”) D’varim (Devarim) “Words/Things”; Erchin See Arachin Even Ha’ezer “The Rock of the Helpmate,” A volume of the Shulchan Aruch Gittin “Bills of divorce”; A tractate of Talmud Halachah Jewish law and jurisprudence Hashem “The Name”; G-d Hilchot xxx Chapters of Maimonides’ Legal Treatise, Mishneh Torah Hillul (Chillul) Hashem “Desecration of G-d’s Name”; an immoral action Iyov “Persecuted; object of hostilities”; (Book of) Job Ketubbot (Ksubos) “Marriage contracts”; A tractate of Talmud Kiddush Hashem “Sanctification of G-d Name,” Performance of a moral action Kiddushin (Kiddoshim) “Holy things/Sanctifications/ (Betrothals”); A tractate of Talmud Koheles/t “Assembler of an audience to listen”; Book of Ecclesiastes Lashon (Loshon) Hara “Evil Tongue” (Speech) Midrash Rabbinic interpretation, esp. 6th-12th centuries C.E. or earlier Mechilta Book of Midrash Halachah on Exodus, Rabbi Ishmael, d. 2nd cen. Mishlei Book of Proverbs Mishnah Compendium of Jewish Oral law and tradition, circa 200 C.E. Mishneh Torah “Torah Repetition”; (Often abbr. “M.T.”) See Hilchot xxx Mitzvah (pl. mitzvot) Commandment (often mistranslated as “good deed”) Mussar Ethics Nedorim (Nedarim) “Vows”; A tractate of Talmud Olam Haba “The World to Come,” (life after death, i.e., the afterlife) Orach Chayim “Way of Life,” A volume of the Shulchan Aruch Pasuk (pl. pesukim) Biblical verse

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Perek Chapter Pesachim “Passover”; A tractate of Talmud Pirkei Avot See Avot Rabbah See Midrash Rambam Maimonides (Rabbi Moses ben Maimon), d. 1204 Ramban Nachmanides (Rabbeinu Moshe ben Nachman), d. 1270 Rashi Rabbi Shlomo ben Yitzhaki, d. 1105 Rav “Rabbi” [Judah HaNasi (the Prince)], Mishnah redactor) d. 217 Rechilut Type of gossip; telling “A” what “B” said about “A” Sanhedrin “Rabbinic leadership assembly”; A tractate of Talmud Schulhan Aruch “Set table”; Leading code of Jewish law, Joseph Caro, 1565 Shabbat “The Sabbath;” A tractate of Talmud Shema “Hear” or “Listen”; Foundational Jewish prayer; Deuteronomy 6:5 Shemot “Names;” Book of Exodus Shoftim Book of Judges Sifra Book of Midrash Halachah on Leviticus Sifre (Sifrei) Book of Midrash Halachah on Numbers and Deuteronomy Sotah “Wayward wife”; A tractate of Talmud Talmud Mishnah and extensive commentary. Babylonian ed. (“Bavli” aka “T.B.”), c. 600 C.E., unless Palestinian (“Yerushalmi”/Jerusalem/ “T.Y.” or “J.T.”) ed., c. 400 C.E., indicated. Tamid “Always”; A tractate of Talmud dealing with Temple service Tanakh Hebrew Bible (Torah, Prophets, Writings) Tanhuma (Tanchuma) Collection of diverse Midrash Tehillim Book of Psalms Teshuvah Repentance Torah Pentateuch; First Five Books of the Hebrew Bible Tosofot (Tosafot) French Talmudists who included Rashi’s grandchildren Tzedakah Alms/Charity (literally, justice/righteousness) Vayikra Book of Leviticus Yebamot “Levirate marriages”; A tractate of Talmud Yehezkel (Yechezkel) “G-d will strengthen”; (Book of) Ezekiel Yehoshua “G-d will deliver”; (Book of) Joshua Yerushalmi See Talmud Yeshaʿyahu “G-d is salvation”; (Book of) Isaiah Yetzer Hara Bad Inclination Yetzer Hatov Good Inclination Yirmeyahu “G-d will raise up”; (Book of) Jeremiah Yoma “The Day” (); A tractate of Talmud Yonah “Dove”; (Book of) Jonah Yoreh De’ah (Y.D.) “It teaches understanding,” A volume of the Shulchan Aruch Z”L “zichrono/am l’ivrahah”; May his/their memory/ies be a blessing

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PRINCIPAL VERSE - EBOOKLET INDEX

Torah Verse eBooklet Torah Verse eBooklet Genesis 1:26-28 2 Leviticus 19:15 23 Genesis 1:29 25 Leviticus 19:16 4 Genesis 1:31 24 Leviticus 19:17 7 Genesis 2:7 27 Leviticus 19:18 1 Genesis 2:15 29 Leviticus 20:24-26 18 Genesis 2:18 13 Leviticus 20:26 21 Genesis 2:22-24 13 Leviticus 24:22 23 Genesis 4:6-10 5 Leviticus 25:14, 17 20 Genesis 6:5 19 Leviticus 25:35 30 Genesis 8:21 19 Leviticus 25:36-7 28 Genesis 9:5-6 15 Numbers 15:39 9 Genesis 18:19 11 Deuteronomy 1:16-17 23 Exodus 15:26 26 Deuteronomy 4:9 15 Exodus 18:23-27 17 Deuteronomy 5:16 10 Exodus 18:32-33 17 Deuteronomy 5:18 9 Exodus 19:6 21 Deuteronomy 6:5-7 6 Exodus 20:12 10 Deuteronomy 6:18 26 Exodus 20:14 9 Deuteronomy 10:12 22 Exodus 22:20-23 14 Deuteronomy 10:13 21 Exodus 22:24-26 28 Deuteronomy 10:18-19 14 Exodus 22:30 21 Deuteronomy 12:28 26 Exodus 23:1-2,7 8 Deuteronomy 13:18 22 Exodus 23:1-3, 6 23 Deuteronomy 13:5 22 Exodus 23:4-5 16 Deuteronomy 14:21 25 Exodus 23:8 23 Deuteronomy 15:7-11 3 Leviticus 10:3 21 Deuteronomy 16:19-20 23 Leviticus 11:3, 19, 43-45, 47 25 Deuteronomy 21:18-21 10 Leviticus 11:44-5 21 Deuteronomy 22:1-4 16 Leviticus 18:3-5 18 Deuteronomy 23:20-1 28 Leviticus 19:2 21 Deuteronomy 24:14-5 30 Leviticus 19:3 10 Deuteronomy 28:9 22 Leviticus 19:13 30 Deuteronomy 30:19-20 18 Leviticus 19:14 12 Many topics are addressed by multiple verses and eBooklets. See Topical Index. Searching the mussaria.org website using alternative keywords (and keyword stems with the * wildcard symbol) may produce additional relevant excerpts.

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TOPICAL INDEX

15 Abortion (38-43) (See also Murder) 12 Advice: Giving Harmful (11-21) 27 Afterlife (See Death, Resurrection, and the Afterlife) 5 Am I My Brother’s Keeper? (27-31) (See also Filial Obligations; Obligation to Help; Obligation to Loan; Standing Idly By) 5 Anger (18-21) 14 Anger (37) 16 Animal Welfare (29-34) (See also Food and Food Production) 23A Appointing Judges (23-25) 17 Arguing with G-d (See Confronting G-d) 1B As Yourself (Love Your Neighbor) (83-94) 19 Atonement (See Divine Forgiveness) 15 Avoiding Danger (See Body) 21 Be Holy (See also Do the Right and Good)] 1A Bearing a Grudge and Taking Revenge (1-21) 23B Benefit of the Doubt (78-87) 26 Beyond the Letter of the Law (See Do the Right and Good) 5 Bloods Cry Out (35-40) (See also Murder) 15 Body (17-24) (See also Food and Food Production; Euthanasia; Medical Care; Sex and the Body; Sexual Purity; Suicide) 23A Bribes, Accepting (39-48) 20 Business (See also Honesty in Business; Wronging Through Buying and Selling) 3 Charity (Tzedakah): Its Nature (1-4) (See also Concern for Others; Love the Stranger; Love Your Neighbor; Obligation to Help; Obligation to Loan and Give; Priorities in Giving; Protecting the Weak and the Vulnerable) 3 Charity: How Much Must We Give? (42-54); eBooklet No. 30) 18 Choose Life! (35-47) (See also Body, Sin and Free Will) 11 Chosenness (See Jewish Mission and "Chosenness"; People Set Apart) 18 Cleave unto G-d (48-54) 21 Commandments: Purpose of the Mitzvot (30-32) (See also Holy Nation; Jewish Mission and “Chosenness”; People Set Apart; Jewish Mission; These Words Which I Command You) 14 Compassion: How to Cultivate (25-28) (See also Hiding Yourself; Concern for the Other) 17 Concern for the “Other” (1-4) (See also Hiding Yourself; Compassion: How to Cultivate; Love the Stranger; Love Your Neighbor; Obligation to Help) 17 Confronting G-d (27-34) 9 Coveting (22-26) (See also Following Your Heart; Look and Remember)

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9 Coveting: How to Avoid (35-37) (See also Look and Remember) 9 Coveting: What Constitutes? (27-34) 24 Creation: Divine Joy in (1-2) 12 Cursing the Deaf (3-10) 24 Death and Suffering (6-9) (See also Euthanasia; Medical Care; Murder; Sickness) 15 Death Penalty (31-37) (See also Murder) 27 Death, Resurrection, and the Afterlife 25 Dietary Laws (Kashrut) (See Food and Food Production) 17 Divine Attributes (G-d’s Moral Nature) (16-21) (See also Emulating Divine) 11 Divine Attributes to Follow (11-27) (See also Emulating the Divine) 11 Divine Attributes: Chesed (Kindness) (15-20) 11 Divine Attributes: Justice (21-24) 11 Divine Attributes: Love (26) 11 Divine Attributes: Truth (25) 11 Divine Attributes: Tzedakah (Charity) (10-14) 19 Divine Forgiveness (26-27) (See also Rebuke and Repentance; Sin and Repentance) 15 Divine Image (1-6) (See also "Image of G-d") 18 Do My Laws (17-19) (See also Do the Right and Good; Keep My Laws; Live By My Laws; Walk in His Ways; Way of the L-rd) 7 Do Not Hate Your Brother (1-19) (See also Concern for Others; Hiding Yourself; Compassion: How to Cultivate; Love the Stranger; Love Your Neighbor) 30 Do Not Oppress 26 Do the Right and the Good See also Do the Right and Good; Keep My Laws; Live By My Laws; Walk in His Ways; Way of the L-rd) 14 Emulating the Divine (1-6) (See also Divine Attributes) 16 Enemies (1-17) 16 Enemies: Who Are They? (12-17) 23B Equity (See Law and Equity) 15 Euthanasia (7-10) (See also Medical Care; Murder; Sickness; Suicide) 19 Evil Imagination (1-12) (See also Evil and Good Impulses; Evil Inclination as Good; Sin, Temptation, and the Evil Inclination; Torah as Corrective) 24 Evil Inclination as Good (10-14) (See also Evil and Good Impulses; Evil Inclination as Good; Evil Imagination; Sin, Temptation, and the Evil Inclination; Torah as Corrective) 8 False Reports (1-14) 8 Falsehood: Do Not Follow a Multitude (15-21) 8 Falsehood: Keep Far From (22-31) 8 Falsehood: When Permitted (44-50) 23B Favoring Rich or Poor in Judgment (56-62)

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20 Fear Your G-d (41-44) (See also "I am the L-rd") 23A Fearing Litigants in Judgment (31-38) 13 Filial Obligations (31-34) (See also Am I My Brother's Keeper?; Leaves His Mother and His Father; Stand Idly By) 23B Following the Majority in Judgment (49-55) 9 Following Your Heart (1-14) (See also Coveting) 25 Food and Food Production 5 Free Will (See Sin and Free Will) 13 Friends (22-23) 29 G-d's Partners 28 Garment, Pledge: Obligation to Return 4 Gossip (See Falsehood; Speech; Talebearing) 15 Health (See Body; Choose Life!) 6 Hear, O Israel (1-4) 16 Hiding Yourself (Remaining Indifferent) (23-28) (See also Compassion: How to Cultivate: Concern for the "Other"; Love the Stranger; Love Your Neighbor) 21 Holy Nation: A People Set Apart (11-15) (See also Food and Food Production; People Set Apart; Sexual Purity) 21 Holy Nation: The Jewish Mission (1-10) (See also Commandments: Food and Food Production; Purpose of the Mitzvot) 21 Holy Nation: What Does It Mean? (16-29) (See also Food and Food Production; Sexual Purity) 26 Honesty in Business (See also Wronging Through Buying and Selling) 10 Honoring Parents: Importance of the Obligation (1-20) (See also Filial Obligations; Marriage; One Flesh) 10 Honoring Parents: Reward for Observance (49-59) 10 Honoring Parents: What Constitutes? (21-39) 17 Humility (35-44) (See also Interrupting) 12 I am the L-rd (42-45) (See also "Fear Your G-d") 1B I am the L-rd (95-100) (See also "Fear Your G-d") 26 Illness (See also Euthanasia; Medical Care; Murder; Suicide) 2 Image of G-d: Does it Affect our Relationship with (or Love of or Obligations to) G-d? (34-47) 2 Image of G-d: Does it Make Humans Unique? (21-33) 2 Image of G-d: How Affects Our Relationships with Others? (48-67) 2 Image of G-d: What is Meant? (1-19) (See also Animals: Different from Man?; Nature of Soul) 23B Inclining Against a Sinner in Judgment (63-64) 28 Interest on Loans 17 Interrupting (45-46) (See also Humility)

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11 Jewish Mission and “Chosenness” (27-36) (See also Commandments: Purpose of Mitzvot; Holy Nation; People Set Apart) 23 Judge Righteously 23A Judges (See Appointing Judges) 23A Judicial Standards and Procedures (9-22) 23B Justice: Pursue (See Pursue Justice) 17 Justice: The Obligation to Do (5-15) 25 Kashrut (See Animal Welfare; Food and Food Production) 18 Keep My Laws (14-16) (See also Do My Laws; Do the Right and Good; Live By My Laws; Walk in His Ways; Way of the L-rd) 29 Labor: The Dignity of 4 Lashon Hara (i.e., Evil Speech) (See Falsehood; Speech; Talebearing) 23B Law and Equity (65-77) 17 Leave-Taking (47-48) 13 Leaves His Father and His Mother (29-34) (See also Filial Obligations; Honoring Parents; Marriage; Not Good to Be Alone; One Flesh) 18 Live by My Laws (20-34) (See Do My Laws; Keep My Laws; Walk in His Ways; Way of the L-rd) 9 Look and Remember (15-21) (See also Coveting; Follow Your Heart) 14 Love the Stranger (38-50) (See also Concern for Others; Compassion: How to Cultivate; Hiding Yourself; Love Your Neighbor) 6 Love Your G-d With All Your Heart (5-30) 6 Love Your G-d With All Your Might (34-36) 6 Love Your G-d With All Your Soul (31-32) 1A/B Love Your Neighbor as Yourself (22-103) 1A Love: The Command (28-31) 8 Lying: See False Reports; Falsehood; Lashon Hara; Talebearing 23B Majority (See Following the Majority in Judgment) 13 Marriage (8-21) (See also Filial Obligations; Leaves His Mother and His Father; Not Good to be Alone; One Flesh) 1B Medical Care (101-104) (See also Do Right and Good; Standing "Idly By": Medical Treatment) 16 Medical Care (51-53) (See also Do Right and Good; Standing "Idly By": Medical Treatment) 11 Mercy (See Divine Attributes: Chesed (Kindness)); Do the Right and the Good 21 Mitzvot (See Commandments: Purpose of the Mitzvot) 15 Murder (25-30) (See also Bloods Cry Out; Death Penalty; Euthanasia; Suicide; Violence & Killing) 17 Natural Law (22-26) 24 Nature and the Human Condition (3-5) 27 Nature of the Soul (1-25) (See also Animals: Different from Man?; Image of G-d:

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What Meant?) 1A/B Neighbor: Who Is Our? (32-82) 13 Not Good to Be Alone (1-25) (See also Filial Obligations; Leaves His Mother and His Father; Marriage; One Flesh) 30 Obligation to Help Others (See also eBooklets No. 28 and 30) 28 Obligation to Loan (See eBooklets No. 3 and 30; Charity) 3 Obligation to Loan and to Give (5-26) (See also Charity; eBooklets No. 28 and 30) 13 One Flesh (35-51) (See also Filial Obligations; Leaves His Mother and His Father; Marriage; Not Good to Be Alone) 23B One Law for All (88-91) 10 Parents (See Honoring Parents) 18 People Set Apart (1-13) (See also Commandments: Purpose of the Mitzvot; Holy Nation: Jewish Mission) 3 Poor: Are They Deserving? (27-31) 3 Priorities in Giving (32-41) (See also Charity; Obligation to Loan and to Give) 14 Protecting the Weak and the Vulnerable (7-17) (See also Charity; Concern for Others; Love Your Neighbor) 23B Pursue Justice (92-103) (See also Justice: The Obligation to Do) 7 Rebuke and Repentance (54-57) (See also Divine Forgiveness; Sin and Repentance) 7 Rebuke but Bear No Sin (46-53) 7 Rebuke Thy Neighbor (20-45) 7 Rebuke: How to Accept (44-45) 7 Rebuke: How to Do So (39-43) 7 Rebuke: When Not to Do So (35-38) 3 Refusing to Give (55-79) (See also Charity; Obligation to Loan and to Give) 19 Repentance (See Divine Forgiveness) 4 Respect for Others (1-3) (See also Divine Attributes; Love Your Neighbor) 16 Returning Lost Property (36-53) (See also Standing "Idly By": Returning Lost Objects) 1A Revenge (See Bearing a Grudge and Taking Revenge 1-21) 24 Sex and the Body (15-20) (See also Body; Sexual Purity) 21 Sexual Purity (33-44) (See also Body; Sex and the Body) 26 Sickness (See also Euthanasia; Medical Care; Murder; Suicide) 5 Sin and Free Will (1-6) (See also Choose Life!) 5 Sin and Repentance (23-27) (See also Divine Forgiveness; Rebuke and Repentance) 5 Sin, Temptation, and the Evil Inclination (7-18) (See also Evil Imagination; Torah as Corrective) 14 Slaves in Egypt (29-36) 27 Speech (See also Lashon Hara; Talebearing)

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4 Standing "Idly By": Coming Forward with Information/Testifying (48-52) 4 Standing "Idly By": Medical Treatment (53-57) (See also Medical Care) 4 Standing "Idly By": Returning Lost Objects (61-62) (See also Returning Lost Property) 4 Standing “Idly By” (35-60) (See also Am I My Brother's Keeper?) 12 Stumbling-Block: Basis for these Commandments (1-2) 12 Stumbling-Block: What Constitutes? Who is “Blind”? (11-27) 29 Subdue or Serve? 15 Suicide (11-16) (See also Euthanasia; Murder) 4 Talebearing (4-34) (See also Falsehood; Lashon Hara; Speech) 4 Talebearing: Revealing Secrets (21-24) 4 Talebearing: Truth as a “Defense” (14-20) 4 Talebearing: When Disclosure is Required (25-30) 6 Teach Them Diligently to Your Children (40-65) 11 Teaching Children (38-44) 20 Theft (7-10) 6 These Words Which I Command (37-39) (See also Commandments) 19 Torah as Corrective (13-25) (See also Sin, Temptation, and the Evil Imagination; Evil Inclination) 3 Tzedakah (See Charity) 16 Unburden Your Enemy's Ox (18-22) 25 Vegetarianism 5 Violence and Killing (33-35) (See also Murder) 22 Walk in His Ways (1-24) (See also Do My Laws; Do the Right and Good; Keep My Laws; Live By My Laws; Way of the L-rd) 11 Way of the L-rd (1-9) (See also Do My Laws; Keep My Laws; Live By My Laws; Walk in His Ways) 13 Weddings, Rejoicing at (26-28) 20 Wronging in Monetary Matters (Other than Buying and Selling) (37-40) (See also Honesty in Business) 14 Wronging the Orphan Or Widow (1-28) 20 Wronging Through Buying and Selling (26-36) (See also Honesty in Business) 20 Wronging Through Verbal Oppression (11-25) 14 Wronging: What Constitutes? (18-24) 27 Yetzer HaRa (See Evil and Good Impulses)

Many topics are addressed in multiple verses and eBooklets. See Principal Verse Index. Searching the mussaria.org website using alternative keywords (and keyword stems with the * wildcard symbol) may produce additional relevant excerpts.

mussaria.org

Rabbi Dr. Art Levine was born in Los Angeles in 1955. A lifelong student, Art received a B.A. degree (Political Science) from UCLA, a Juris Doctor degree from Western State University College of Law, Masters and Ph.D. degrees (History) from Claremont Graduate University, and Masters degree and Rabbinic Ordination from the Academy for Jewish Religion-California.

He worked in the business insurance field, first as an underwriter and then as an independent consultant, attorney, and litigation expert witness. He holds the Chartered Property Casualty Underwriter and Associate in Risk Management insurance industry designations and is the author of The Workers’ Compensation Premium Book and Levine on California Workers Compensation Premium and Insurance.

Between 2007 and 2018, Art made twenty-two trips to Israel, becoming a dual American-Israeli citizen and living in Jerusalem for a cumulative two years. Since being ordained as a rabbi in 2009, he has focused on Adult Jewish education, lecturing on a broad range of Jewish subjects. Rabbi Levine has also led seders and services on five continents. He is the founder of the websites Yerushatenu (http://rabbiartlevine.com), AnJie: Aiding Needy Jews in Ethiopia (https://anjieonline.org), and The Ethical Torah (https://mussaria.org).

Levine lives in Fullerton, CA with his wife of 46 years, Barbara, where they are longtime members of Temple Beth Tikvah. They are blessed with three daughters and three grandsons.

Please address inquiries and comments to [email protected] and copy both [email protected] and [email protected].