Texts on Social Change v. Social Action

Ezekiel 18:5-24

Translation

Original

Thus, if a man is righteous and does what is just and right: If he has not eaten on the mountains or raised his eyes to the fetishes of the House of Israel; if he has not defiled another man's wife or approached a menstruous woman; if he has not wronged anyone; if he has returned the debtor's pledge to him and has taken nothing by robbery; if he has given bread to the hungry and clothed the naked; if he has not lent at advance interest or exacted accrued interest; if he has abstained from wrongdoing and executed true justice between man and man; if he has followed My laws and kept My rules and acted honestly -- he is righteous. Such a man shall live -- declares Adonai. Suppose, now, that he has begotten a son who is a ruffian, a shedder of blood, who does any of these things, whereas he himself did none of these things. That is, the son has eaten on the mountains, has defiled another man's wife, has wronged the poor and the needy, has taken by robbery, has not returned a pledge, has raised his eyes to the fetishes, has committed abomination, has lent at advance interest, or exacted accrued interest -- shall he live? He shall not live! If he has committed any of these abominations, he shall die; he has forfeited his life. Now suppose that he, in turn, has begotten a son who has seen all the sins that his father committed, but has taken heed and has not imitated them: He has not eaten on the mountains or raised his eyes to the fetishes of the House of Israel; he has not defiled another man's wife; he has not wronged anyone; he has not seized a pledge or taken anything by robbery; he has given his bread to the hungry and clothed the naked; he has refrained from oppressing the poor; he has not exacted advance or accrued interest; he has obeyed My rules and followed My laws -- he shall not die for the iniquity of his father, but shall live. To be sure, his father, because he practiced fraud, robbed his brother, and acted wickedly among his kin, did die for his iniquity; and now you ask, "Why has not the son shared the burden of his father's guilt?" But the son has done what is right and just, and has carefully kept all My laws: he shall live! The person who sins, he alone shall die. A child shall not share the burden of a parent's guilt, nor shall a parent share the burden of a child's guilt; the righteousness of the righteous shall be accounted to him alone, and the wickedness of the wicked shall be accounted to him alone. Moreover, if the wicked one repents of all the sins that he committed and keeps all My laws and does what is just and right, he shall live; he shall not die. None of the transgressions he committed shall be remembered against him; because of the righteousness he has practiced, he shall live. Is it my desire that a wicked person shall die? -- says Adonai, God. It is rather that he shall turn back from his ways and live. So, too, if a righteous person turns away from his righteousness and does wrong, practicing the very abominations that the wicked person practiced, shall he live? None of the righteous deeds that he did shall be remembered; because of the treachery he has practiced and the sins he has committed -- because of these, he shall die. [JPS translation]

וְאִישׁ כִּי יִהְיֶה צַדִּיק וְעָשָׂה מִשְׁפָּט וּצְדָקָה: אֶל הֶהָרִים לֹא אָכָל וְעֵינָיו לֹא נָשָׂא אֶל גִּלּוּלֵי בֵּית יִשְׂרָאֵל וְאֶת אֵשֶׁת רֵעֵהוּ לֹא טִמֵּא וְאֶל אִשָּׁה נִדָּה לֹא יִקְרָב: וְאִישׁ לֹא יוֹנֶה חֲבֹלָתוֹ חוֹב יָשִׁיב גְּזֵלָה לֹא יִגְזֹל לַחְמוֹ לְרָעֵב יִתֵּן וְעֵירֹם יְכַסֶּה בָּגֶד: בַּנֶּשֶׁךְ לֹא יִתֵּן וְתַרְבִּית לֹא יִקָּח מֵעָוֶל יָשִׁיב יָדוֹ מִשְׁפַּט אֱמֶת יַעֲשֶׂה בֵּין אִישׁ לְאִישׁ: בְּחֻקּוֹתַי יְהַלֵּךְ וּמִשְׁפָּטַי שָׁמַר לַעֲשׂוֹת אֱמֶת צַדִּיק הוּא חָיֹה יִחְיֶה נְאֻם אֲדֹנָי ה': וְהוֹלִיד בֵּן פָּרִיץ שֹׁפֵךְ דָּם וְעָשָׂה אָח מֵאַחַד מֵאֵלֶּה: וְהוּא אֶת כָּל אֵלֶּה לֹא עָשָׂה כִּי גַם אֶל הֶהָרִים אָכַל וְאֶת אֵשֶׁת רֵעֵהוּ טִמֵּא: עָנִי וְאֶבְיוֹן הוֹנָה גְּזֵלוֹת גָּזָל חֲבֹל לֹא יָשִׁיב וְאֶל הַגִּלּוּלִים נָשָׂא עֵינָיו תּוֹעֵבָה עָשָׂה: בַּנֶּשֶׁךְ נָתַן וְתַרְבִּית לָקַח וָחָי לֹא יִחְיֶה אֵת כָּל הַתּוֹעֵבוֹת הָאֵלֶּה עָשָׂה מוֹת יוּמָת דָּמָיו בּוֹ יִהְיֶה: וְהִנֵּה הוֹלִיד בֵּן וַיַּרְא אֶת כָּל חַטֹּאת אָבִיו אֲשֶׁר עָשָׂה וַיִּרְאֶה וְלֹא יַעֲשֶׂה כָּהֵן: עַל הֶהָרִים לֹא אָכָל וְעֵינָיו לֹא נָשָׂא אֶל גִּלּוּלֵי בֵּית יִשְׂרָאֵל אֶת אֵשֶׁת רֵעֵהוּ לֹא טִמֵּא: וְאִישׁ לֹא הוֹנָה חֲבֹל לֹא חָבָל וּגְזֵלָה לֹא גָזָל לַחְמוֹ לְרָעֵב נָתָן וְעֵרוֹם כִּסָּה בָגֶד: מֵעָנִי הֵשִׁיב יָדוֹ נֶשֶׁךְ וְתַרְבִּית לֹא לָקָח מִשְׁפָּטַי עָשָׂה בְּחֻקּוֹתַי הָלָךְ הוּא לֹא יָמוּת בַּעֲוֹן אָבִיו חָיֹה יִחְיֶה: אָבִיו כִּי עָשַׁק עֹשֶׁק גָּזַל גֵּזֶל אָח וַאֲשֶׁר לֹא טוֹב עָשָׂה בְּתוֹךְ עַמָּיו וְהִנֵּה מֵת בַּעֲוֹנוֹ: וַאֲמַרְתֶּם מַדֻּעַ לֹא נָשָׂא הַבֵּן בַּעֲוֹן הָאָב וְהַבֵּן מִשְׁפָּט וּצְדָקָה עָשָׂה אֵת כָּל חֻקּוֹתַי שָׁמַר וַיַּעֲשֶׂה אֹתָם חָיֹה יִחְיֶה: הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת בֵּן לֹא יִשָּׂא בַּעֲוֹן הָאָב וְאָב לֹא יִשָּׂא בַּעֲוֹן הַבֵּן צִדְקַת הַצַּדִּיק עָלָיו תִּהְיֶה וְרִשְׁעַת רשע הָרָשָׁע עָלָיו תִּהְיֶה: וְהָרָשָׁע כִּי יָשׁוּב מִכָּל חטאתו חַטֹּאתָיו אֲשֶׁר עָשָׂה וְשָׁמַר אֶת כָּל חֻקּוֹתַי וְעָשָׂה מִשְׁפָּט וּצְדָקָה חָיֹה יִחְיֶה לֹא יָמוּת: כָּל פְּשָׁעָיו אֲשֶׁר עָשָׂה לֹא יִזָּכְרוּ לוֹ בְּצִדְקָתוֹ אֲשֶׁר עָשָׂה יִחְיֶה: הֶחָפֹץ אֶחְפֹּץ מוֹת רָשָׁע נְאֻם אֲדֹנָי ה' הֲלוֹא בְּשׁוּבוֹ מִדְּרָכָיו וְחָיָה: וּבְשׁוּב צַדִּיק מִצִּדְקָתוֹ וְעָשָׂה עָוֶל כְּכֹל הַתּוֹעֵבוֹת אֲשֶׁר עָשָׂה הָרָשָׁע יַעֲשֶׂה וָחָי כָּל צדקתו צִדְקֹתָיו אֲשֶׁר עָשָׂה לֹא תִזָּכַרְנָה בְּמַעֲלוֹ אֲשֶׁר מָעַל וּבְחַטָּאתוֹ אֲשֶׁר חָטָא בָּם יָמוּת:

Rabbi Joseph B. Soloveitchik, from A. Besdin, "Man of Faith in the Modern World: Reflections of the Rav" (New York: Ktav Pub Inc, 1989)

Translation

Original

The Modern Jew is entangled in the activities of the Gentile society in numerous ways - economically, politically, culturally, and on some levels, socially. We share in the universal experience. The problems of humanity, war and peace, political stability or anarchy, morality or permissiveness, famine, epidemics, and pollution transcend the boundaries of ethnic groups. A stricken environment, both physical and ideological, can wreak havoc upon all groups...It is our duty as human beings to contribute our energies and creativity to alleviate the pressing needs and anguish of mankind and to contribute to its welfare.

Rabbi Jonathan Sacks, “Global Covenant: A Jewish Perspective on Globalization,” Making Globalization Good, edited by John H. Dunning. p.224

Translation

Original

Globalization, writes Zygmunt Bauman, “divides as much as it unites...What appears as globalization for some means localization for others; signaling a new freedom for some, upon many others it descends as an uninvited and cruel fate” (Bauman 1998: 2). There can be no doubt that some of the economic surplus of the advanced economies of the world should be invested in developing countries to help eradicate extreme poverty and hunger, ensure universal education, combat treatable disease, reduce infant mortality, improve work conditions, and reconstruct failing economies. As with tzedakah, the aim should be to restore dignity and independence to nations as well as individuals. Whether this is done in the name of compassion, social justice, or human solidarity it has now become a compelling imperative. The globalization of communications, trade, and culture globalizes human responsibility likewise. The freedom of the few must not be purchased at the price of the enslavement of the many to poverty, ignorance, and disease.

Mishna, Baba Kama 8:1

Translation

Original

Whoever wounds his fellow is liable for five things: for damage, for pain, for healing, for loss of time and for shame. For damage, how? If one blinded another's eye, cut off his hand, broke his foot, we consider him as if he were a slave sold in the market, and we appraise, how much he was worth, and how much he is now worth. Pain? If someone burned him with a spit, or with a nail, even on his fingernail, a place where it produces no wound, we assess how much a person in his situation would be willing to accept to undergo such pain. Healing? If one struck another, he is obligated to heal him; if growths appeared on it: if as a result of the blow, he is liable, not as a result of the blow, he is exempt. If it healed and opened again, healed and opened again, he is obligated to cure him. If it healed completely, he is not obligated to cure him. Loss of time? We consider him as if he were the custodian of a cucumber field, since he has already paid him compensation for his hand and compensation for his foot. Shame? Everything is in accordance with the person causing the indignity and the insulted party. If one insults a naked person, if one insults a blind person, or if one insults a sleeping person, he is liable, and if a sleeping person caused the indignity, he is exempt. If one fell from a roof and injured and shamed, he is liable for the injury and is exempt for the shame, as it is written, "And she puts forth her hand, and takes him by the secret parts" (Deut. 25:11); he is not liable for shame unless he intended. [Moreshet translation]

החובל בחברו חייב עליו משום חמשה דברים בנזק בצער ברפוי בשבת ובבשת בנזק כיצד סימא את עינו קטע את ידו שיבר את רגלו רואין אותו כאילו הוא עבד נמכר בשוק ושמין כמה היה יפה וכמה הוא יפה צער כואו בשפוד או במסמר ואפילו על צפורנו מקום שאינו עושה חבורה אומדין כמה אדם כיוצא בזה רוצה ליטול להיות מצטער כך רפוי הכהו חייב לרפאותו עלו בו צמחים אם מחמת המכה חייב שלא מחמת המכה פטור חייתה ונסתרה חייתה ונסתרה חייב לרפאותו חייתה כל צרכה אינו חייב לרפאותו שבת רואין אותו כאילו הוא שומר קשואין שכבר נתן לו דמי ידו ודמי רגלו בשת הכל לפי המבייש והמתבייש המבייש את הערום המבייש את הסומא והמבייש את הישן חייב וישן שבייש פטור נפל מן הגג והזיק ובייש חייב על הנזק ופטור על הבושת שנאמר (דברים כ"ה) ושלחה ידה והחזיקה במבושיו אינו חייב על הבשת עד שיהא מתכוין:

Moshe Chaim Luzzato, Mesilat Yesharim, Chapter 21

Translation

Original

Most people are not outright thieves, taking their neighbors’ property and putting it in their own premises. However, in their business dealing most of them get a taste of stealing whenever they permit themselves to make an unfair profit at the expense of someone else, claiming that such a profit has nothing to do with stealing. It is not merely the obvious and explicit theft with which we have to concern ourselves, but any unlawful transfer of wealth from one individual to another that may occur in everyday economic activities. [Zevitt translation]

"Why We Went," a statement from prison signed by rabbis and Jewish lay leaders, St. Augustine, Florida,1964.

Translation

Original

We came because we could not stand idly by our brother’s blood. We had done that too many times before. We have been vocal in our exhortation of others but the idleness of our hands too often revealed an inner silence...we came as Jews who remember the millions of faceless people who stood quietly, watching the smoke rise from Hitler’s crematoria. We came because we know that second only to silence, the greatest danger to man is loss of faith in man’s capacity to act.

Chassidic story from Charles Strain, Prophetic Visions and Economic Realities (Grand Rapids: William Eeardman's Publishing Co., 1989), 81

Translation

Original

Once Rabbi Samson of Shepetivka, went to see Rabbi Ezekiel Landau, the great sage and chief rabbi of Prague, to discuss matters of scholarship. The two rabbis had never met before. Rabbi Samson approached Rabbi Ezekiel in disguise, dressed as a beggar, asking for alms. Rabbi Ezekiel, who was a very busy man, treated Rabbi Samson very rudely, whereupon Rabbi Samson said, “How can you, a sage and a religious leader, treat a poor person in this fashion? You should rise at my presence, and you should respond to my needs, for God’s Presence stands at my side. As it is written: God stands at the right hand of the needy to save him from those who would condemn him.” (Psalms 109:31)

Leviticus 19:33-34

Translation	Original
When a stranger resides with you in your land, you shall not wrong him. The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God. [JPS translation]	וְכִי יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ: כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי ה' אֱלֹהֵיכֶם:

Deuteronomy 17:15-17

Translation

Original

You shall be free to set a king over yourself, one chosen by Adonai your God. Be sure to set as king over yourself one of your own people; you must not set a foreigner over you, one who is not your kinsman. Moreover, he shall not keep many horses or send people back to Egypt to add to his horses, since Adonai has warned you, "You must not go back that way again." And he shall not have many wives, lest his heart go astray; nor shall he amass silver and gold to excess. [JPS translation edited for gender-neutrality]

שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר ה' אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא אָחִיךָ הוּא: רַק לֹא יַרְבֶּה לּוֹ סוּסִים וְלֹא יָשִׁיב אֶת הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַה' אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד: וְלֹא יַרְבֶּה לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד:

Exodus Rabbah 27:9

Translation

Original

As long as one is but an ordinary scholar, he has no concern with the congregation and is not punished [for its lapses], but as soon as he is appointed head and dons the cloak [of leadership], he must no longer say: ‘I live for my own benefit, I care not about the congregation,’ but the whole burden of the community is on his shoulders. If he sees a man causing suffering to another, or transgressing, and does not prevent him, then he is held punishable. The Holy Spirit then exclaims, “‘My son, if you have become surety for your neighbor’- you are responsible for him, because ‘you have shaken hands on behalf of a stranger’” (Proverbs 6:1). The Holy Blessed One says to him: “‘You [by assuming office] have placed yourself in the arena’, and he who places himself in the arena stands either to fail or win. We two stand in the arena; either you prevail or I.” [Soncino translation]

כל הימים שאדם חבר לא איכפת לו בצבור ואינו נענש עליו, נתמנה אדם בראש ונטל טלית לא יאמר לטובתי אני נזקק לא איכפת לי בצבור אלא כל טורח הצבור עליו, אם ראה אדם מעביר בייא על חבירו או עובר עבירה ולא ממחה בידו הוא נענש עליו, ורוח הקדש צווחת בני אם ערבת לרעך, אתה ערב עליו תקעת לזר כפיך, אמר לו הקב"ה אתה הכנסת עצמך לזירה, ומי שהוא מכניס עצמו לזירה או ניצוח או נוצח, א"ל הקב"ה אני ואתה עומדים בזירה או נצחת או נצחתי.

Excerpt from Rose Schneiderman's speech as quoted in Leon Stein's "The Triangle Fire" (New York: Carroll & Graf, 1962), 144–45.

Translation

Original

I would be a traitor to those poor burned bodies, if I were to come here to talk good fellowship. We have tried you good people of the public—and we have found you wanting. The old Inquisition had its rack and its thumbscrews and its instruments of torture with iron teeth. We know what these things are today: the iron teeth are our necessities, the thumbscrews are the high-powered and swift machinery close to which we must work, and the rack is here in the firetrap structures that will destroy us the minute they catch fire. This is not the first time girls have been burned alive in this city. Every week I must learn of the untimely death of one of my sister workers. Every year thousands of us are maimed. The life of men and women is so cheap and property is so sacred! There are so many of us for one job, it matters little if 140-odd are burned to death. We have tried you, citizens! We are trying you now and you have a couple of dollars for the sorrowing mothers and brothers and sisters by way of a charity gift. But every time the workers come out in the only way they know to protest against conditions which are unbearable, the strong hand of the law is allowed to press down heavily upon us. Public officials have only words of warning for us—warning that we must be intensely orderly and must be intensely peaceable, and they have the workhouse just back of all their warnings. The strong hand of the law beats us back when we rise—back into the conditions that make life unbearable. I can’t talk fellowship to you who are gathered here. Too much blood has been spilled. I know from experience it is up to the working people to save themselves. And the only way is through a strong working-class movement. Source: Leon Stein, The Triangle Fire (New York: Carroll & Graf, 1962), 144–45.

Abraham Joshua Heschel, Telegram to President John F. Kennedy, June 16, 1963

Translation

Original

I look forward to privilege of being present at meeting tomorrow at 4 p.m. Likelihood exists that Negro problem will be like the weather. Everybody talks about it but nobody does anything about it. Please demand of religious leaders’ personal involvement not just solemn declaration. We forfeit the right to worship God as long as we continue to humiliate Negroes. Churches and synagogues have failed. They must repent. Ask of religious leaders to call for national repentance and personal sacrifice. Let religious leaders donate one month’s salary toward fund for Negro housing and education. I propose that you Mr. President declare state of moral emergency. A marshal plan for aid to Negroes is becoming a necessity. The hour calls for high moral grandeur and spiritual audacity.

Sifre Bamidbar 133

Translation

Original

"And the daughters of Zelophehad drew near" - When the daughters of Zelophehad heard that the land of Israel was being divided among the tribes with portions given to the males but not the females, they gathered together to seek counsel. They said, “The mercies of God are not like the mercies of people. People have more concern for males than females. But the One who said and brought forth the world is not like this. Rather, God’s concern is for both males and for females. God’s concern is for all, as it is said, “God gives sustenance to all flesh” and "who gives beasts their food" and "God is good to all and God's mercy is upon all His works." [AJWS translation]

ותקרבנה בנות צלפחד, כיון ששמעו בנות צלפחד שהארץ מתחלקת לשבטים לזכרים ולא לנקבות נתקבצו כולן זו על זו ליטול עצה אמרו לא כרחמי בשר ודם רחמי המקום בשר ודם רחמיו על הזכרים יותר מן הנקבות אבל מי שאמר והיה העולם אינו כן אלא רחמיו על הזכרים ועל הנקבות רחמיו על הכל שנאמר נותן לחם לכל בשר וגו' (תהלים קלו:כה) נותן לבהמה לחמה וגו' (תהלים קמז:ט) ואומר טוב ה' לכל ורחמיו על כל מעשיו (תהלים קמה:ט)

Mishna, Pe'ah 5:6

Translation

Original

If one sells a field the vendor is permitted [to gather the dues of the poor] but not the purchaser. A man may not hire a laborer on the condition that the son [of the laborer] should gather the gleanings after him. One who prevents the poor from gathering, or allows one but not another, or helps one of them [to gather] is deemed to be a robber of the poor. Concerning such a person it says, "Remove not the landmark of those that come up" (Proverbs 22). [Soncino translation]

המוכר את שדהו המוכר מותר והלוקח אסור לא ישכור אדם את הפועלים על מנת שילקט בנו אחריו מי שאינו מניח את העניים ללקוט או שהוא מניח את אחד ואחד לא או שהוא מסייע את אחד מהן הרי זה גוזל את העניים על זה נאמר (משלי כב) אל תסג גבול עולים:

Mishna, Baba Batra 2:1

Translation

Original

One may not dig a cistern close to the cistern of another, nor a trench, nor a vault, nor a water channel, nor a washer-man's pool, unless it is three tefahim distant from the wall of the other, and he must plaster it with lime. One must place olive peat, dung, salt, lime and rocks three tefahim away from the wall of one's neighbor, and he must plaster it with lime. Seeds, the plough and urine must be three tefahim away from the wall. One must also place a mill a distance of three from the bottom millstone, which is four from the top millstone; and an oven three from its base, which is four from its rim. [Moreshet translation]

לא יחפור אדם בור סמוך לבורו של חבירו ולא שיח ולא מערה ולא אמת המים ולא נברכת כובסין אלא אם כן הרחיק מכותל חבירו שלשה טפחים וסד בסיד מרחיקין את הגפת ואת הזבל ואת המלח ואת הסיד ואת הסלעים מכותלו של חבירו שלשה טפחים וסד בסיד מרחיקין את הזרעים ואת המחרישה ואת מי רגלים מן הכותל שלשה טפחים ומרחיקין את הרחים שלשה מן השכב שהן ארבעה מן הרכב ואת התנור שלשה מן הכליא שהן ארבעה מן השפה:

Babylonian Talmud, Ta’anit 20b

Translation

Original

Raba said to Rafram b. Papa: Tell me some of the good deeds which R. Huna had done. He replied: Of his childhood I do not recollect anything, but of his old age I do. On cloudy [stormy] days they used to drive him about in a golden carriage and he would survey every part of the city and he would order the demolition of any wall that was unsafe; if the owner was in a position to do so he had to rebuild it himself, but if not, then [R. Huna] would have it rebuilt at his own expense. On the eve of every Sabbath [Friday] he would send a messenger to the market and any vegetables that the [market] gardeners had left over he bought up and had then, thrown into the river. Should he not rather have had these distributed among the poor? He was afraid lest they would then at times be led to rely upon him and would not trouble to buy any for themselves. Why did he not give the vegetables to the domestic animals? He was of the opinion that food fit for human consumption may not be given to animals. Then why did he purchase them at all? This would lead [the gardeners] to do wrong in the future [by not providing an adequate supply]. Whenever he discovered some [new] medicine he would fill a water jug with it and suspend it above the doorstep and proclaim, Whosoever desires it let him come and take of it. Some say, he knew from tradition a medicine for that disease, Sibetha and he would suspend a jugful of water and proclaim, Whosoever needs it let him come [and wash his hands] so that he may save his life from danger. When he had a meal he would open the door wide and declare, Whosoever is in need let him come and eat. Raba said: All these things I could myself carry out except the last one because there are so many in Mahuza. [Soncino translation]

אמר ליה רבא לרפרם בר פפא: לימא לן מר מהני מילי מעלייתא דהוה עביד רב הונא! - אמר ליה: בינקותיה לא דכירנא, בסיבותיה דכירנא: דכל יומא דעיבא הוו מפקין ליה בגהרקא דדהבא, וסייר לה לכולה מתא, וכל אשיתא דהוות רעיעתא - הוה סתר לה. אי אפשר למרה - בני לה, ואי לא אפשר - בני לה איהו מדידיה. וכל פניא דמעלי שבתא הוה משדר שלוחא לשוקא, וכל ירקא דהוה פייש להו לגינאי - זבין ליה, ושדי ליה לנהרא. - וליתביה לעניים! - זמנין דסמכא דעתייהו, ולא אתו למיזבן. ולשדייה לבהמה! קסבר מאכל אדם אין מאכילין לבהמה. ולא ליזבניה כלל! - נמצאת מכשילן לעתיד לבא. כי הוה ליה מילתא דאסותא הוי מלי כוזא דמיא ותלי ליה בסיפא דביתא, ואמר: כל דבעי ליתי ולישקול. ואיכא דאמרי: מילתא דשיבתא הוה גמיר, והוה מנח כוזא דמיא ודלי ליה, ואמר: כל דצריך - ליתי וליעול, דלא לסתכן. כי הוה כרך ריפתא הוה פתח לבביה ואמר: כל מאן דצריך - ליתי וליכול. אמר רבא: כולהו מצינא מקיימנא, לבר מהא דלא מצינא למיעבד,

Avot d’Rabbi Natan 7:1

Translation

Original

When that great calamity came upon Job, he said to the Holy One, blessed be He: "Master of the universe, did I not feed the hungry and give drink to the thirsty. . . ? And did I not clothe the naked?" Nevertheless the Holy One, blessed be He, said to Job: ''Job, you have not yet reached even half the measure of Abraham. You sit and stay in your house and the wayfarers come in to you. To him who is accustomed to eat wheat bread, you give wheat bread to eat; to him who is accustomed to eat meat, you give meat to eat; to him who is accustomed to drink wine, you give wine to drink. But Abraham did not act in this way. Instead, he would go out and around everywhere, and when he found wayfarers, he brought them into his house. To him who was unaccustomed to eat wheat bread, he gave wheat bread to eat; to him who was unaccustomed to eat meat, he gave meat to eat; to him who was unaccustomed to drink wine, he gave wine to drink. And more than that, he arose and built large mansions on the highways and left food and drink there, and every passerby ate and drank and blessed Heaven. That is why delight of spirit was given to him. [AJWS translation]

וכשבא עליו ההוא פורענות גדול, אמר לפני הקדוש ברוך הוא: - ריבנו של עולם, לא הייתי מאכיל רעבים ומשקה צמאים? שנאמר: (איוב לא) "ואוכל פתי לבדי ולא אכל יתום ממנה". - ולא הייתי מלביש ערומים? שנאמר: (שם) "ומגז כבשי יתחמם". אף על פי כן אמר לו הקדוש ברוך הוא לאיוב: איוב, עדיין לא הגעת לחצי שיעור של אברהם. אתה יושב ושוהה בתוך ביתך, ואורחין נכנסים אצלך. את שדרכו לאכול פת חטים האכלתו פת חטים, את שדרכו לאכול בשר האכלתו בשר, את שדרכו לשתות יין השקיתו יין. אבל אברהם לא עשה כן. אלא יוצא ומהדר בעולם, וכשימצא אורחין מכניסן בתוך ביתו. את שאין דרכו לאכול פת חטין, האכילהו פת חטין. את שאין דרכו לאכול בשר, האכילהו בשר. ואת שאין דרכו לשתות יין, השקהו יין. ולא עוד אלא עמד ובנה פלטרין גדולים על הדרכים, והניח מאכל ומשקה. וכל הבא ונכנס, אכל ושתה וברך לשמים. לפיכך נעשית לו נחת רוח.

Rabbi Zvi Hirsch Kalischer, Sefer Habrit, Behar

Translation	Original
[The Shemitah year] teaches us further that the rich should not lord it over the poor. Accordingly, the Torah ordained that all should be equal during the seventh year, both the rich and the needy having access to the gardens and fields to eat their fill.

Ha’emek Davar, Leviticus 26:13

Translation

Original

I am your God who brought you out of the land of the Egyptians to be their slaves no more, who broke the bonds of your yoke and made you walk upright - the image presented by this verse is one of an ox that is accustomed to wearing the yoke made for it. The ox keeps its head bowed (even when it is not wearing the yoke), as though it knows that the yoke will be placed upon it (at any moment). Even when the yoke is taken off, the ox is ready to accept it again after a short while has passed. [The ox is so accustomed to the yoke that] even if he sees his master break the yoke and understands from this that he will not be required to plow ever again he nevertheless keeps his head bowed from force of habit, until his master comes and trains him to lift up his head and walk upright.] [AJWS translation]

אֲנִי ה' אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיות לָהֶם עֲבָדִים וָאֶשְׁבּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת - ואשבר מטת עלכם. הוא משל כמו שור שרגיל לישא עול שנוצר לזה. וראשו כפוי למטה כמו שיודע שהעול יהא מונח עליו. ואפילו בשעה שמסירים העול מעליו יודע שאחר שעה מוכן הוא שנית למשאו. עד שמשברים את העול לעיניו הוא בטוח שלא יחרוש עוד. ועדיין הוא בראש נמוך מרוב הרגלו לכך. עד שבא בעליו ומרגילו להגביה ראשו ולילך קוממיות.

Tur, Yoreh De'ah 251

Translation

Original

Rav Saadia Gaon wrote: “A person’s own income takes precedence over that of anyone else, and one is not required to give tzedakah until he has acquired an income base as it says: “And your fellow will live with you” (Leviticus 25:36), meaning your life takes priority over that of your fellow. And similarly did the Zaraphite woman say to Elijah: “And I will make [some bread] for myself and my child” (I Kings 17:12) – first for myself, then for my child...And one is obligated to prioritize feeding the hungry over clothing the naked, so the hungry won't die of starvation. [AJWS translation]

כתב ה"ר סעדיה חייב אדם להקדים פרנסתו לכל אדם ואינו חייב לתת צדקה עד שיהיה לו פרנסתו שנאמר וחי אחיך עמך חייך קודמין לחיי אחיך וכן אמרה הצרפית לאליהו ועשיתי לי ולבני תחילה לי ואח"כ לבני והודה לה אליהו ואמר לה לך ולבנך תעשה באחרונה...וחייב להקדים להאכיל הרעב מלכסות הערום שלא ימות הרעב ברעב

Tur, Choshen Mishpat 337:13 (cf.Shulchan Aruch, Choshen Mishpat 337:20; Rambam, Hilchot Sechirut 13:7)

Translation

Original

A worker is not entitled to work [elsewhere] at night and then hire himself out in the daytime, nor may he fast or mortify his flesh, nor feed his own food to his children, as these weaken him and render him unable to do the work of the employer properly (as the Rambam wrote). In the same way as an employer is not allowed to steal the wage of his employees nor delay their payment, so too the worker is not allowed to idle away his time, a little here and a little there, until his whole day is fraudulent. Rather, he must be punctilious with himself, since the wages were punctilious in freeing him from the collective grace after meals, and the fourth blessing of that grace [A person engaged in one mitzvah is free from the obligation to perform another]. Hence he is obligated to work with all his strength — as Jacob our ancestor said, “I have worked for your father with all of my strength” (Genesis 31:6) — so that he is paid what he deserves in this world, as it is said, “The man [Jacob] became extremely prosperous” (Genesis 30:43). [Ziegler translation]

אין הפועל רשאי לעשות מלאכה בלילה ולהשכיר עצמו ביום ולא ירעיב ולא יסגף עצמו ויאכיל מזונותיו לבניו מפני ביטול מלאכתו של בע"ה שהרי מחליש כחו שלא יוכל לעשות מלאכת בע"ה בכח: כתב הרמב"ם כדרך שמוזהר בע"ה שלא יגזול שכר עני ולא יעכבנו כך מוזהר העני שלא יבטל מלאכת בע"ה ויבטל מעט כאן ומעט כאן ומוציא כל היום במרמה אלא חייב לדקדק על עצמו שהרי דקדקו חכמים בזימון ועל ברכה רביעית שלא יברכו ברכה רביעית בברכת המזון וכן חייב לעבוד בכל כחו שכן יעקב אמר (בראשית ל"א) בכל כחי עבדתי את אביכן לפיכך נטל שכר בעוה"ז על כן שנאמר (שם ל') ויפרוץ האיש מאד מאד:

Isaiah 26:8-10

Translation

Original

For Your just ways, O LORD, we look to You; we long for the name by which You are called. At night I yearn for You with all my being, I seek You with all the spirit within me. For when Your judgments are wrought on earth, the inhabitants of the world learn righteousness. But when the scoundrel is spared, he learns not righteousness; in a place of integrity, he does wrong -- he ignores the majesty of the LORD. [JPS translation]

אַף אֹרַח מִשְׁפָּטֶיךָ ה' קִוִּינוּךָ לְשִׁמְךָ וּלְזִכְרְךָ תַּאֲוַת נָפֶשׁ: נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה אַף רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יֹשְׁבֵי תֵבֵל: יֻחַן רָשָׁע בַּל לָמַד צֶדֶק בְּאֶרֶץ נְכֹחוֹת יְעַוֵּל וּבַל יִרְאֶה גֵּאוּת ה':

Deuteronomy 24:10-15

Translation

Original

When you make a loan of any sort to your countryman, you must not enter the person's house to seize the pledge. You must remain outside, while the person to whom you made the loan brings the pledge out to you. If the person is needy, you shall not go to sleep in the pledge; you must return the pledge to the person at sundown, that s/he may sleep in his/her cloth and bless you; and it will be to your merit before Adonai your God. You shall not abuse a needy and destitute laborer, whether a fellow countryman or a stranger in one of the communities of your land. You must pay the persons wages on the same day, before the sun sets, for s/he is needy and urgently depends on it; else s/he will cry to Adonai against you and you will incur guilt. [JPS translation edited for gender-neutrality]

כִּי תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא תָבֹא אֶל בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ: בַּחוּץ תַּעֲמֹד וְהָאִישׁ אֲשֶׁר אַתָּה נֹשֶׁה בוֹ יוֹצִיא אֵלֶיךָ אֶת הַעֲבוֹט הַחוּצָה: וְאִם אִישׁ עָנִי הוּא לֹא תִשְׁכַּב בַּעֲבֹטוֹ: הָשֵׁב תָּשִׁיב לוֹ אֶת הַעֲבוֹט כְּבֹא הַשֶּׁמֶשׁ וְשָׁכַב בְּשַׂלְמָתוֹ וּבֵרֲכֶךָּ וּלְךָ תִּהְיֶה צְדָקָה לִפְנֵי ה' אֱלֹהֶיךָ: לֹא תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן מֵאַחֶיךָ אוֹ מִגֵּרְךָ אֲשֶׁר בְּאַרְצְךָ בִּשְׁעָרֶיךָ: בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נֹשֵׂא אֶת נַפְשׁוֹ וְלֹא יִקְרָא עָלֶיךָ אֶל ה' וְהָיָה בְךָ חֵטְא:

Mishna, Pirkei Avot 5:10

Translation	Original
There are four types of character in men: 1) He that says, "Mine is mine, and yours is yours." This is a neutral type; some say this is a Sodom-type of character. 2) He that says, "Mine is yours and yours is mine," is an unlearned person. 3) He that says, "Mine is yours and yours is yours," is a pious man. 4) He that says, "Mine is mine, and yours is mine," is a wicked man. [Soncino translation]	ארבע מדות באדם האומר שלי שלי ושלך שלך זו מדה בינונית ויש אומרים זו מדת סדום שלי שלך ושלך שלי עם הארץ שלי שלך ושלך שלך חסיד שלי שלי ושלך שלי רשע:

Jerusalem Talmud, Demai 4:1

Translation

Original

In a city where non-Jews and Jews live, the tzedakah collectors collect from Jews and non-Jews and support Jewish and non-Jewish poor; visit Jewish and non-Jewish sick and bury Jewish and non-Jewish dead, and comfort Jewish and non-Jewish mourners, and return lost goods of non-Jews and Jews, to promote the ways of peace. [Soncino translation]

תני עיר שיש בה גוים וישראל הגביים גובין משל ישראל ומשל גוים ומפרנסין עניי ישראל ועניי גוים ומבקרין חולי ישראל וחולי גוים וקוברין מתי ישראל ומתי גוים ומנחמין אבילי ישראל ואבילי גוים ומכניסין כלי גוים וכלי ישראל מפני דרכי שלום.

Babylonian Talmud, Brachot 5b

Translation

Original

R. Chiya b. Abba fell ill and R. Johanan went in to visit him. He said to him: Are your sufferings welcome to you? He replied: Neither they nor their reward. He said to him: Give me your hand. He gave him his hand and he raised him. R. Johanan once fell ill and R. Hanina went in to visit him. He said to him: Are your sufferings welcome to you? He replied: Neither they nor their reward. He said to him: Give me your hand. He gave him his hand and he raised him. Why could not R. Johanan raise himself? — They replied: The prisoner cannot free himself from jail. R. Eleazar fell ill and R. Johanan went in to visit him. He noticed that he was lying in a dark room, and he bared his arm and light radiated from it. Thereupon he noticed that R. Eleazar was weeping, and he said to him: Why do you weep? Is it because you did not study enough Torah? Surely we learnt: The one who sacrifices much and the one who sacrifices little have the same merit, provided that the heart is directed to heaven. Is it perhaps lack of sustenance? Not everybody has the privilege to enjoy two tables. Is it perhaps because of [the lack of] children? This is the bone of my tenth son! — He replied to him: I am weeping on account of this beauty that is going to rot in the earth. He said to him: On that account you surely have a reason to weep; and they both wept. In the meanwhile he said to him: Are your sufferings welcome to you? — He replied: Neither they nor their reward. He said to him: Give me your hand, and he gave him his hand and he raised him. [Soncino translation]

רבי חייא בר אבא חלש, על לגביה רבי יוחנן. אמר ליה: חביבין עליך יסורין? אמר ליה: לא הן ולא שכרן. אמר ליה: הב לי ידך! יהב ליה ידיה ואוקמיה. רבי יוחנן חלש, על לגביה רבי חנינא. אמר ליה: חביבין עליך יסורין? אמר ליה: לא הן ולא שכרן. אמר ליה: הב לי ידך! יהב ליה ידיה ואוקמיה. אמאי? לוקים רבי יוחנן לנפשיה! - אמרי: אין חבוש מתיר עצמו מבית האסורים. - רבי אלעזר חלש, על לגביה רבי יוחנן. חזא דהוה קא גני בבית אפל, גלייה לדרעיה ונפל נהורא. חזייה דהוה קא בכי רבי אלעזר. אמר ליה: אמאי קא בכית? אי משום תורה דלא אפשת - שנינו: אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים! ואי משום מזוני - לא כל אדם זוכה לשתי שלחנות! ואי משום בני - דין גרמא דעשיראה ביר. אמר ליה: להאי שופרא דבלי בעפרא קא בכינא. אמר ליה: על דא ודאי קא בכית, ובכו תרוייהו. אדהכי והכי, אמר ליה: חביבין עליך יסורין? אמר ליה: לא הן ולא שכרן. אמר ליה: הב לי ידך, יהב ליה ידיה ואוקמיה.

Rambam, Laws of Kings 10:12

Translation

Original

Our sages commanded us to visit the non-Jewish sick and to bury the non-Jewish dead along with the Jewish dead, and support the non-Jewish poor along with the Jewish poor for the sake of peace. As it says, “God is good to all and God’s mercies extend over all God’s works” (Psalms 145:9), and “[The Torah’s] ways are pleasant and all its paths are peace” (Proverbs 3:17). [AJWS translation]

אפילו העכו"ם צוו חכמים לבקר חוליהם, ולקבור מתיהם עם מתי ישראל, ולפרנס ענייהם בכלל עניי ישראל, מפני דרכי שלום. הרי נאמר טוב ה' לכל ורחמיו על כל מעשיו, ונאמר דרכיה דרכי נועם וכל נתיבותיה שלום.

Tur, Choshen Mishpat 337:13 (cf.Shulchan Aruch, Choshen Mishpat 337:20; Rambam, Hilchot Sechirut 13:7)

Translation

Original

A worker is not entitled to work [elsewhere] at night and then hire himself out in the daytime, nor may he fast or mortify his flesh, nor feed his own food to his children, as these weaken him and render him unable to do the work of the employer properly (as the Rambam wrote). In the same way as an employer is not allowed to steal the wage of his employees nor delay their payment, so too the worker is not allowed to idle away his time, a little here and a little there, until his whole day is fraudulent. Rather, he must be punctilious with himself, since the wages were punctilious in freeing him from the collective grace after meals, and the fourth blessing of that grace [A person engaged in one mitzvah is free from the obligation to perform another]. Hence he is obligated to work with all his strength — as Jacob our ancestor said, “I have worked for your father with all of my strength” (Genesis 31:6) — so that he is paid what he deserves in this world, as it is said, “The man [Jacob] became extremely prosperous” (Genesis 30:43). [Ziegler translation]

אין הפועל רשאי לעשות מלאכה בלילה ולהשכיר עצמו ביום ולא ירעיב ולא יסגף עצמו ויאכיל מזונותיו לבניו מפני ביטול מלאכתו של בע"ה שהרי מחליש כחו שלא יוכל לעשות מלאכת בע"ה בכח: כתב הרמב"ם כדרך שמוזהר בע"ה שלא יגזול שכר עני ולא יעכבנו כך מוזהר העני שלא יבטל מלאכת בע"ה ויבטל מעט כאן ומעט כאן ומוציא כל היום במרמה אלא חייב לדקדק על עצמו שהרי דקדקו חכמים בזימון ועל ברכה רביעית שלא יברכו ברכה רביעית בברכת המזון וכן חייב לעבוד בכל כחו שכן יעקב אמר (בראשית ל"א) בכל כחי עבדתי את אביכן לפיכך נטל שכר בעוה"ז על כן שנאמר (שם ל') ויפרוץ האיש מאד מאד:

Exodus Rabbah 27:9

Translation

Original

As long as one is but an ordinary scholar, he has no concern with the congregation and is not punished [for its lapses], but as soon as he is appointed head and dons the cloak [of leadership], he must no longer say: ‘I live for my own benefit, I care not about the congregation,’ but the whole burden of the community is on his shoulders. If he sees a man causing suffering to another, or transgressing, and does not prevent him, then he is held punishable. The Holy Spirit then exclaims, “‘My son, if you have become surety for your neighbor’- you are responsible for him, because ‘you have shaken hands on behalf of a stranger’” (Proverbs 6:1). The Holy Blessed One says to him: “‘You [by assuming office] have placed yourself in the arena’, and he who places himself in the arena stands either to fail or win. We two stand in the arena; either you prevail or I.” [Soncino translation]

כל הימים שאדם חבר לא איכפת לו בצבור ואינו נענש עליו, נתמנה אדם בראש ונטל טלית לא יאמר לטובתי אני נזקק לא איכפת לי בצבור אלא כל טורח הצבור עליו, אם ראה אדם מעביר בייא על חבירו או עובר עבירה ולא ממחה בידו הוא נענש עליו, ורוח הקדש צווחת בני אם ערבת לרעך, אתה ערב עליו תקעת לזר כפיך, אמר לו הקב"ה אתה הכנסת עצמך לזירה, ומי שהוא מכניס עצמו לזירה או ניצוח או נוצח, א"ל הקב"ה אני ואתה עומדים בזירה או נצחת או נצחתי.

Deuteronomy Rabbah 5:1

Translation	Original
R. Simeon b. Gamliel said: Do not make mock of justice, for it is one of the three legs upon which the world stands. Why? For the Sages have taught: On three things the world rests: on justice, on truth, and on peace. Know then full well that if you wrest judgment, you shake the world, for it is one of its pillars. [Soncino translation]	אמר רשב"ג אל תהי מלגלג בדין שהוא אחד משלשה רגלי העולם למה ששנו חכמים על שלשה דברים העולם עומד על הדין ועל האמת ועל השלום תן דעתך שאם הטיתה את הדין שאת מזעזע את העולם שהוא אחד מרגליו

BabylonianTalmud, Baba Metzia 83a

Translation

Original

Some porters working for Raba bar bar Hanan broke a jug of wine. He seized their clothes. They came before Rav, and Rav said to Raba bar bar Hanan, “Give them their clothing.” Raba bar bar Hanan said to him, “Is this the law?” Rav said, “Yes, because of the principle ‘You should walk in the ways of the good,’ (Proverbs 2:20).” He gave them back their clothes. They said to him, “We are poor, and we troubled ourselves to work all day and we are needy—do we receive nothing?” Immediately Rav said to Raba bar bar Hanan, “Go, give them their wages.” He said to Rav, “Is this the law?” Rav said, “Yes—‘you should keep the ways of the righteous’ (Proverbs 2:20).” [Jill Jacobs translation]

רבה בר בר חנן תברו ליה הנהו שקולאי חביתא דחמרא. שקל לגלימייהו, אתו אמרו לרב. אמר ליה: הב להו גלימייהו. - אמר ליה: דינא הכי? - אמר ליה: אין, (משלי ב') למען תלך בדרך טובים. יהיב להו גלימייהו. אמרו ליה: עניי אנן, וטרחינן כולה יומא, וכפינן, ולית לן מידי. אמר ליה: זיל הב אגרייהו. - אמר ליה: דינא הכי? - אמר ליה: אין, (משלי ב') וארחות צדיקים תשמר.

Babylonian Talmud, Sanhedrin 32b

Translation

Original

It has been taught: Justice, justice shall you follow; the first [mention of justice] refers to a decision based on strict law; the second, to a compromise. How so? Where two boats sailing on a river meet; If both attempt to pass simultaneously, both will sink, whereas, if one makes way for the other, both can pass [without mishap]. Likewise, if two camels met each other while on the ascent to Beth-Horon; if they both ascend [at the same time] both may tumble down [into the valley]; but if [they ascend] after each other, both can go up [safely]. How then should they act? If one is laden and the other unladen, the latter should give way to the former. If one is nearer [to its destination] than the other, the former should give way to the latter. If both are [equally] near or far [from their destination,] make a compromise between them, the one [which is to go forward] compensating the other [which has to give way]. [Soncino translation]

כדתניא: צדק צדק תרדף - אחד לדין ואחד לפשרה. כיצד? שתי ספינות עוברות בנהר ופגעו זה בזה, אם עוברות שתיהן - שתיהן טובעות, בזה אחר זה - שתיהן עוברות. וכן שני גמלים שהיו עולים במעלות בית חורון ופגעו זה בזה, אם עלו שניהן - שניהן נופלין, בזה אחר זה - שניהן עולין. הא כיצד? טעונה ושאינה טעונה - תידחה שאינה טעונה מפני טעונה. קרובה ושאינה קרובה - תידחה קרובה מפני שאינה קרובה. היו שתיהן קרובות, שתיהן רחוקות - הטל פשרה ביניהן, ומעלות שכר זו לזו.

Babylonian Talmud, Gittin 36a

Translation

Original

Hillel instituted the Prozbul. We have learnt elsewhere: A prozbul prevents the remission of debts [in the Sabbatical year]. This is one of the regulations made by Hillel the Elder. For he saw that people were unwilling to lend money to one another and disregarded the precept laid down in the Torah, Beware that there be not a base thought in your heart saying, etc. He therefore decided to institute the prosbul. The text of the prozbul is as follows: “I hand over to you, So-and-so, the judges in such-and-such a place, [my bonds], so that I may be able to recover any money owing to me from So-and-so at any time I shall desire”; and the prosbul was to be signed by the judges or witnesses. [AJWS translation]

הלל התקין פרוסבול וכו'. תנן התם: פרוסבול אינו משמט, זה אחד מן הדברים שהתקין הלל הזקן, שראה את העם שנמנעו מלהלוות זה את זה ועברו על מה שכתוב בתורה (דברים ט"ו) השמר לך פן יהיה דבר עם לבבך בליעל וגו', עמד והתקין פרוסבול. וזה הוא גופו של פרוסבול: מוסרני לכם פלוני דיינין שבמקום פלוני, שכל חוב שיש לי אצל פלוני שאגבנו כל זמן שארצה, והדיינים חותמים למטה או העדים.

Babylonian Talmud, Baba Batra 8a

Translation

Original

R. Assi further said in the name of R. Yohanan: All are required to contribute to the repair of the town walls, including orphans, but not the Rabbis, because the Rabbis do not require protection. R. Papa said: For the repair of the walls, for the horse-guard and for the keeper of the armory even orphans have to contribute, but the Rabbis [do not, since they] do not require protection. The general principle is that even orphans have to contribute for any public service from which they derive benefit. Rabbah levied a contribution for charity on the orphans of the house of Bar Merion; whereupon Abaye said to him: Has not R. Samuel b. Judah laid down that money for charity is not to be levied on orphans even for the redemption of captives? — He replied: I collect from them in order to give them a better standing. [Soncino translation]

א"ר אסי אמר ר' יוחנן: הכל לפסי העיר ואפי' מיתמי, אבל רבנן לא, דרבנן לא צריכי נטירותא. אמר רב פפא: לשורא ולפרשאה ולטרזינא - אפילו מיתמי, אבל רבנן לא צריכי נטירותא. כללא דמילתא: כל מילתא דאית להו הנאה מיניה - אפילו מיתמי. רבה רמא צדקה איתמי דבי בר מריון, א"ל אביי, והתני רב שמואל בר יהודה: אין פוסקין צדקה על היתומים אפילו לפדיון שבוים! א"ל: אנא לאחשובינהו קא עבידנא.

Babylonian Talmud, Baba Batra 10a

Translation	Original
R. Meir used to say: The critic [of Judaism] may bring against you the argument, ‘If your God loves the poor, why does God not support them?’ If so, answer him, ‘So that through them we may be saved from the punishment of Gehinnom [Hell].’ [Hartman translation]	היה רבי מאיר אומר, יש לו לבעל הדין להשיבך ולומר לך: אם אלהיכם אוהב עניים הוא, מפני מה אינו מפרנסן? אמור לו: כדי שניצול אנו בהן מדינה של גיהנם.

Sefer HaChinuch, Mitzvah 482

Translation

Original

At the root of this mitzvah lies the purpose that we should acquire in ourselves noble, precious, cherished traits of character; and with a precious, noble spirit we will merit to attain good reward, as the beneficent God desires to do good for Israel. It is our splendor and glory that we should have compassion on a person who served us, and we should give him of what we own as an act of loving-kindness, apart from what we stipulated with him to give him as his wages. It is something understandable by the intelligence; there is no need to continue at length about it…Whether the owner was blessed because of him [the laborer] or not, he is duty-bound to give him a liberal bonus; the bonus of a laborer is for himself alone: a creditor of his may not collect from it. The rest of its details are explained in the first chapter of Talmud Bavli Kiddushin.This precept applies to both man and woman, at the time the Temple is extant: for the law of a Hebrew servant is in effect only at the time that the law of yovel (jubilee) is observed, as I wrote earlier. Yet in any event, even today, “let the wise man hear and gain in learning" (Proverbs 1:5) — that if he hired one of the Israelites and the man served him a long time, or even a short time, he is to give him a liberal bonus when he leaves him — as God has blessed him. [Feldheim translation]

משרשי המצוה למען נקנה בנפשנו מדות מעולות יקרות וחמודות, ועם הנפש היקרה והמעולה נזכה לטוב, והאל הטוב חפץ להיטיב לעמו, והודנו והדרנו הוא שנרחם על מי שעבד אותנו ונתן לו משלנו בתורת חסד מלבד מה שהתנינו עמו לתת לו בשכרו, ודבר מושכל הוא, אין צורך להאריך בו…ובין נתברך בעל הבית לרגלו או לא נתברך חייב להעניק לו, וענק העבד לעצמו ואין בעל חובו גובה הימנו. ויתר פרטיה מבוארים בפרק ראשון מקדושין. ונוהגת מצוה זו בזכרים ונקבות בזמן הבית, שאין דין עבד עברי נוהג אלא בזמן שהיובל נוהג כמו שכתבתי במה שקדם [מצוה מ"ב], ומכל מקום אף בזמן הזה ישמע חכם ויוסף לקח, שאם שכר אחד מבני ישראל ועבדו זמן מרובה או אפילו מועט שיעניק לו בצאתו מעמו מאשר ברכו השם.

Rashi, Leviticus 25:35 (cf. Torat Kohanim, Sifre Behar, Chapter 5)

Translation	Original
Do not let him slip down until he falls completely, for then it will be difficult to raise him; rather, strengthen him as he begins to fall. To what is this comparable? To a burden upon an donkey. While it is still on the donkey, one person can hold it and set it in place. If it falls to the earth, even five people cannot set it back. [AJWS translation]	והחזקת בו - אל תניחהו שירד ויפול ויהיה קשה להקימו, אלא חזקהו משעת מוטת היד. למה זה דומה, למשאוי שעל החמור, עודהו על החמור אחד תופס בו ומעמידו, נפל לארץ, חמשה אין מעמידין אותו:

Rashi, Deuteronomy 24:15

Translation	Original
And he places his life in jeopardy [for his wages] - for these wages, he places himself in mortal danger - he climbs a wall, or suspends himself from a tree. And it be a sin on you - regardless, except that punishment is swiftly dispatched when someone cries out. [AJWS translation]	ואליו הוא נושא את נפשו - אל השכר הזה הוא נושא את נפשו למות, עלה בכבש ונתלה באילן: והיה בך חטא - מכל מקום, אלא שממהרין להפרע על ידי הקורא

Rambam, Laws of Gifts to the Poor 10:1

Translation	Original
We are obligated to be more scrupulous in fulfilling the mitzvah of tzedakah than any other positive mitzvah because tzedakah is the sign of the righteous person, the seed of Avraham our ancestor, as it is said, “For I know him, that he will command his children to do righteousness.” (Genesis 18:19) [AJWS translation]	חייבין אנו להזהר במצות צדקה יותר מכל מצות עשה, שהצדקה סימן לצדיק זרע אברהם אבינו שנאמר כי ידעתיו למען אשר יצוה את בניו לעשות צדקה.

Bachya Ibn Pakuda, Genesis 37:21

Translation

Original

Do not strike a soul – The plan of the brothers was hard for Reuven, and his intention was to save [Joseph]. If he had said, “Don’t strike him!” he would have shown himself in his words that he had pity on [Joseph]. Therefore, he added the word “soul” as if to say that his protest is not specifically about this situation, but that they should never strike any person. And so he said, “Do not spill blood” rather than “Do not spill his blood,” as if to say, “Like you, I also hate him and I don’t care about his blood, but I don’t want you to become murderers.” [AJWS translation]

לא נכנו נפש. קשה היה לראובן עצת האחים, והיתה כוונתו להצילו. ואילו אמר: לא נכנו סתם, היה מראה עצמו בדבריו כי מניעתו זאת לחמלה עליו, וע"כ הוסיף להזכיר "נפש", כלומר שאינו מקפיד עליו רק עליהם, שלא יכו נפש שום אדם. וכן מה שאמר: אל תשפכו דם, ולא אמר "דמו", כלומר גם אנכי ככם שנאתיו, ואין אני מקפיד על דמו כלל כי אם עליכם, שלא תהיו שופכי דם.

Abraham Joshua Heschel, “The Reasons for My Involvement in the Peace Movement” Moral Grandeur and Spiritual Audacity (New York: Farrar, Straus & Giroux, 1996)

Translation	Original
	The more deeply immersed I became in the thinking of the prophets, the more powerfully it became clear to me what the lives of the prophets sought to convey: that morally speaking there is no limit to the concern one must feel for the suffering of human beings. It also became clear to me that in regard to cruelties committed in the name of a free society, some are guilty, all are responsible.

Psalms 72:1-4

Translation

Original

Of Solomon. O God, endow the king with Your judgments, the king's son with Your righteousness; that he may judge Your people rightly, Your impovrished ones, justly. Let the mountains produce well-being for the people, the hills, the reward of justice. Let him champion the lowly among the people, deliver the needy folk, and crush those who wrong them. [AJWS translation]

לִשְׁלֹמֹה אֱלֹהִים מִשְׁפָּטֶיךָ לְמֶלֶךְ תֵּן וְצִדְקָתְךָ לְבֶן מֶלֶךְ: יָדִין עַמְּךָ בְצֶדֶק וַעֲנִיֶּיךָ בְמִשְׁפָּט: יִשְׂאוּ הָרִים שָׁלוֹם לָעָם וּגְבָעוֹת בִּצְדָקָה: יִשְׁפֹּט עֲנִיֵּי עָם יוֹשִׁיעַ לִבְנֵי אֶבְיוֹן וִידַכֵּא עוֹשֵׁק:

Psalms 58:2

Translation	Original
O mighty ones, do you really decree what is just? Do you judge mankind with equity? [JPS translation]	הַאֻמְנָם אֵלֶם צֶדֶק תְּדַבֵּרוּן מֵישָׁרִים תִּשְׁפְּטוּ בְּנֵי אָדָם:

Psalms 15:1-5

Translation

Original

Psalm of David. LORD, who may sojourn in Your tent, who may dwell on Your holy mountain? He who lives without blame, who does what is just, and in his heart acknowledges the truth; whose tongue is not given to evil; who has never done harm to his fellow, or borne reproach for his acts toward his neighbor; for whom a contemptible man is abhorrent, but who honors those who fear the LORD; who stands by his oath even to his hurt; who has never lent money at interest, or accepted a bribe against the innocent. The man who acts thus shall never be shaken. [AJWS translation]

מִזְמוֹר לְדָוִד ה' מִי יָגוּר בְּאָהֳלֶךָ מִי יִשְׁכֹּן בְּהַר קָדְשֶׁךָ: הוֹלֵךְ תָּמִים וּפֹעֵל צֶדֶק וְדֹבֵר אֱמֶת בִּלְבָבוֹ: לֹא רָגַל עַל לְשֹׁנוֹ לֹא עָשָׂה לְרֵעֵהוּ רָעָה וְחֶרְפָּה לֹא נָשָׂא עַל קְרֹבוֹ: נִבְזֶה בְּעֵינָיו נִמְאָס וְאֶת יִרְאֵי ה' יְכַבֵּד נִשְׁבַּע לְהָרַע וְלֹא יָמִר: כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ וְשֹׁחַד עַל נָקִי לֹא לָקָח עֹשֵׂה אֵלֶּה לֹא יִמּוֹט לְעוֹלָם:

Psalms 118:19-20

Translation	Original
Open the gates of justice for me that I may enter them and praise God. This is the gateway to God -- the just shall enter through it. [AJWS translation]	פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ: זֶה הַשַּׁעַר לַה' צַדִּיקִים יָבֹאוּ בוֹ:

Amos 5:10-12

Translation

Original

They hate the arbiter in the gate, and detest him whose plea is just. Assuredly, because you impose a tax on the poor and exact from him a levy of grain, you have built houses of hewn stone but you shall not live in them; you have planted delightful vineyards, but shall not drink their wine. For I have noted how many are your crimes, and how countless your sins -- you enemies of the righteous, you takers of bribes, you who subvert in the gate the cause of the needy! [JPS translation]

שָׂנְאוּ בַשַּׁעַר מוֹכִיחַ וְדֹבֵר תָּמִים יְתָעֵבוּ: לָכֵן יַעַן בּוֹשַׁסְכֶם עַל דָּל וּמַשְׂאַת בַּר תִּקְחוּ מִמֶּנּוּ בָּתֵּי גָזִית בְּנִיתֶם וְלֹא תֵשְׁבוּ בָם כַּרְמֵי חֶמֶד נְטַעְתֶּם וְלֹא תִשְׁתּוּ אֶת יֵינָם: כִּי יָדַעְתִּי רַבִּים פִּשְׁעֵיכֶם וַעֲצֻמִים חַטֹּאתֵיכֶם צֹרְרֵי צַדִּיק לֹקְחֵי כֹפֶר וְאֶבְיוֹנִים בַּשַּׁעַר הִטּוּ:

Exodus 12:49

Translation	Original
There shall be one law for the citizen and for the stranger who dwells among you. [JPS translation]	תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם:

Pirkei D’Rabbi Eliezer, Horev 24

Translation

Original

Rabbi Pinchas said that they did not have enough bricks to build the city and he tower [of Babel]. What did they do? They would make bricks and count them, like an artisan, until they had built the tower to a height of seven levels. This height was accomplished on its east and its west. The builders brought the bricks up on the east side and brought them down on the west. If a man fell down and died, no heed was given to him. But when a brick fell down, they stopped work and wept, saying, “Woe unto us! When will another be brought up in its stead?” When Abraham son of Terach passed by and saw them building the city and the tower, he cursed them in the name of his God: “Oh God, confound their speech!” [AJWS translation]

ר' פנחס אומ' לא היו שם אבנים לבנות את העיר ואת המגדל, ומה היו עושין, היו מלבנים לבנים ושורפים אותם כיוצר חרש עד שבנו אותו גבוה כשבעה מילין מקנה מעלת היו לו במזרחו ובמערבו, ואלו שהיו מעלו מעלין לבנים היו עולין ממזרחו, ואלו שהיו יורדין היו יורדין ממערבו, ואם נפל אדם ומת לא היו שמים לבם עליו, ואם נפלה לבנה היו יושבין ובוכין ואומרין מתי תעלה אחרת תחתיה, ועבר אברהם בן תרח וראה אותם בונים את העיר ואת המגדל וקללם בשם אלהים, שנ' בלע פלג לשונם.

Mishna, Pirkei Avot 2:4

Translation	Original
Hillel said: Do not withdraw from the community. And do not trust in yourself until the day of your death. And do not judge your fellow until you have put yourself in his place. Do not say something which cannot be heard (on the assumption) that eventually it will be heard. And do not say, 'When I have time I shall study,' perchance you will never have time. [AJWS translation]	הלל אומר אל תפרוש מן הצבור ואל תאמן בעצמך עד יום מותך ואל תדין את חברך עד שתגיע למקומו ואל תאמר דבר שאי אפשר לשמוע שסופו להשמע ואל תאמר לכשאפנה אשנה שמא לא תפנה:

Mishna, Pirkei Avot 2:10

Translation	Original
Rabbi Eliezer said, "Other people’s dignity should be as precious to you as your own." [AJWS translation]	רבי אליעזר אומר יהי כבוד חברך חביב עליך כשלך.

Mishna, Baba Batra 1:5

Translation

Original

Mishnah: He [a resident of a courtyard] may be compelled [by the rest] to [contribute to] the building of a porter's lodge and a door for the courtyard. Rabban Shimon b. Gamliel, however, says that not all courtyards require a porter's lodge. He [a resident of a city] may be compelled to contribute to the building of a wall, folding doors and a cross bar. Rabban Shimon b. Gamliel says that not all towns require a wall. How long must a man reside in a town to be counted as one of the townsmen? Twelve months. If, however, he buys a house there, he is at once reckoned as one of the townsmen. [Soncino translation]

כופין אותו לבנות בית שער ודלת לחצר רבן שמעון בן גמליאל אומר לא כל החצרות ראויות לבית שער כופין אותו לבנות לעיר חומה ודלתים ובריח רבן שמעון בן גמליאל אומר לא כל העיירות ראויות לחומה כמה יהא בעיר ויהא כאנשי העיר שנים עשר חודש קנה בה בית דירה הרי הוא כאנשי העיר מיד:

Jerusalem Talmud, Nedarim 9:41b/c

Translation

Original

And thou shalt love thy neighbor - Rabbi Akiva says, "This is a great principle of the Torah." Ben Azzai says, "'This is the genealogy of Adam' is the great principle of the Torah." Would not then poverty not constitute a new circumstance that would allow for the annulment of a vow? Rabbi Zeira said, "Poverty is common [and therefore one may use it to begin the process of annulling vows]. Like once it happened. A poor man had [a rich man] as a litigant [in a case against him] that would, in the future, come to be judged by Rav. Rav sent a message to [the rich man]. He responded, "Will I come to be judges with that one?! If they bring all the camels of Arabia, they wouldn't be able to pull off the clasps of my storehouses!" [Rav] heard [about the ridiculous thing the rich man said] and said, "How can someone take such an oath on things he has no control over?" Immediately a royal decree went forth stating that he and all his property should be confiscated. He went before Rav and said, "Pray for me, that my life should be saved." He prayed for him and his life was saved. [Noah Bickart translation]

ואהבת לרעך כמוך. רבי עקיבה אומר זהו כלל גדול בתורה. בן עזאי אומר (בראשית ה) זה ספר תולדות אדם זה כלל גדול מזה. שמא יעני לא כנולד הוא. אמר רבי זעירא עניות מצויה. כהדא חד בר נש הוה בעל דיניה עתיד אתא בעי מידון קומי רב. שלח רב בתריה אמר עם ההוא אנא בעי מיתי מידון כך אין אתון גמלייא דערבייא לא טענין קורקסייא דאפותיקי דידי שמע ומר מהו מתגאה דלא ליה תהא פחתה בה. מן יד נפקת קלווסים מן מלכותא דייעול הוא ומדליה לטימיון אתא גבי רב א"ל צילי עלי דו נפשי תחזור. צלי עלוי וחזר עלה:

BabylonianTalmud, Ta'anit 22a

Translation

Original

Rabbi Beroka Hoza'ah used to spend time in the market at Bet Lapat where Elijah often appeared to him. Once he asked him, "Is there anyone in this market who has a share in the world to come?" He replied, "No." Meanwhile, he caught sight of a man wearing black shoes and who had no thread of blue on the corners of his garment and he exclaimed, "This man has a share in the world to come." Rabbi Beroka ran after him and asked him, "What do you do?" The man replied, "Go away and come back tomorrow." The next day he asked him again, "What do you do?" He replied, "I am a jailer and I keep the men and women separate and I place my bed between them so that they may not come to sin; when I see a Jewish girl upon whom the Gentiles cast their eyes I risk my life and save her. Once there was amongst us a betrothed girl upon whom the Gentiles cast their eyes. I therefore took sediment of red wine and put them on her skirt and I told them that she was menstruating." Rabbi Beroka asked the man, "Why have you no fringes and why do you wear black shoes?" He replied, "That the Gentiles amongst whom I constantly move may not know that I am a Jew, so that when a harsh decree is made against Jews I inform the rabbis and they pray to God and the decree is annulled." He further asked him, "When I asked you what you did why did you say to me, 'Go away now and come back tomorrow?'" He answered, "They had just issued a harsh decree and I said I would first go and acquaint the rabbis of it so that they might pray to God." While they were talking, two men passed by and Elijah remarked, "These two have a share in the world to come." Rabbi Beroka then approached and asked them, What do you do?" They replied, We are jesters, when we see men depressed we cheer them up; furthermore when we see two people quarreling we strive hard to make peace between them. [AJWS translation]

רבי ברוקא חוזאה הוה שכיח בשוקא דבי לפט, הוה שכיח אליהו גביה, אמר ליה: איכא בהאי שוקא בר עלמא דאתי? - אמר ליה: לא. אדהכי והכי חזא לההוא גברא דהוה סיים מסאני אוכמי, ולא רמי חוטא דתכלתא בגלימיה. אמר ליה: האי בר עלמא דאתי הוא. רהט בתריה, אמר ליה: מאי עובדך? - אמר ליה: זיל האידנא ותא למחר. למחר אמר ליה: מאי עובדך? - אמר ליה: זנדוקנא אנא, ואסרנא גברי לחוד ונשי לחוד, ורמינא פורייאי בין הני להני כי היכי דלא ליתו לידי איסורא. כי חזינא בת ישראל דיהבי נכרים עלה עינייהו מסרנא נפשאי ומצילנא לה. יומא חד הוות נערה מאורסה גבן דיהבו בה נכרים עינייהו, שקלי דורדייא דחמרא ושדאי לה בשיפולה, ואמרי: דיסתנא היא. אמר ליה: מאי טעמא לית לך חוטי ורמית מסאני אוכמי? - אמר ליה עיילנא ונפיקנא ביני נכרים כי היכי דלא לידעו דיהודאה אנא, כי הוו גזרי גזירתא מודענא להו לרבנן, ובעו רחמי ומבטלי לגזירתייהו. ומאי טעמא כי אמינא לך אנא מאי עובדך ואמרת לי זיל האידנא ותא למחר? - אמר ליה: בההיא שעתא גזרי גזירתא, ואמינא ברישא איזיל ואשמע להו לרבנן דלבעי רחמי עלה דמילתא. אדהכי והכי אתו הנך תרי אתי. אמר ליה: הנך נמי בני עלמא דאתי נינהו. אזל לגבייהו. אמר להו: מאי עובדייכו? - אמרו ליה: אינשי בדוחי אנן, מבדחינן עציבי. אי נמי, כי חזינן בי תרי דאית להו תיגרא בהדייהו - טרחינן ועבדינן להו שלמא.

Babylonian Talmud, Shabbat 21b

Translation

Original

We learnt elsewhere: If a spark which flies from the anvil goes forth and causes damage, he [the smith] is liable. If a camel laden with flax passes through a street, and the flax overflows into a shop, catches fire at the shopkeeper’s lamp, and sets the building alight, the camel owner is liable; but if the shopkeeper placed the light outside, the shopkeeper is liable. [Soncino translation]

תנן התם: גץ היוצא מתחת הפטיש ויצא והזיק - חייב. גמל שטעון פשתן, והוא עובר ברשות הרבים, ונכנסה פשתנו לתוך החנות ודלקה בנרו של חנוני, והדליק את הבירה - בעל הגמל חייב. הניח חנוני את נרו מבחוץ - חנוני חייב. רבי יהודה אומר: בנר חנוכה פטור.

Babylonian Talmud, Brachot 58a

Translation

Original

"Our Rabbis taught: One who sees a crowd of Israelites, is to say, Blessed is the One who discerns secrets, for their minds are not similar to each other, and their faces are not similar to each other. Ben Zoma once saw a crowd on one of the steps of the Temple Mount. He said, Blessed is the One who discerns secrets, and blessed is the One who has created all these to serve me. For he used to say: What labors the first person had to carry out before he obtained bread to eat! He ploughed, he sowed, he reaped, he bound [the sheaves], he threshed and winnowed and selected the ears, he ground [them], and sifted [the flour], he kneaded and baked, and then at last he ate. But I get up, and find all these things done for me. And how many labors the first person had to carry out before he obtained a garment to wear! He had to shear, wash [the wool], comb it, spin it and weave it, and then at last he obtained a garment to wear; whereas I get up and find all these things done for me. All kinds of craftsmen come early to the door of my house, and I rise in the morning and find all these before me. [Soncino translation] [The standard text reads אומות, which translates as “craftsmen”. Alternate texts read אומנויות, nations, and Rashi explains this is because a single nation cannot provide every person’s need. What one country lacks, the other provides]

תנו רבנן: הרואה אוכלוסי ישראל אומר: ברוך חכם הרזים. שאין דעתם דומה זה לזה, ואין פרצופיהן דומים זה לזה. בן זומא ראה אוכלוסא על גב מעלה בהר הבית, אמר: ברוך חכם הרזים, וברוך שברא כל אלו לשמשני. הוא היה אומר: כמה יגיעות יגע אדם הראשון עד שמצא פת לאכול: חרש, וזרע, וקצר, ועמר, ודש, וזרה, וברר, וטחן, והרקיד, ולש, ואפה, ואחר כך אכל, ואני משכים ומוצא כל אלו מתוקנין לפני. וכמה יגיעות יגע אדם הראשון עד שמצא בגד ללבוש: גזז ולבן ונפץ וטוה וארג, ואחר כך מצא בגד ללבוש, ואני משכים ומוצא כל אלה מתוקנים לפני. כל אומות שוקדות ובאות לפתח ביתי, ואני משכים ומוצא כל אלו לפני.

Daniel 4:24

Translation	Original
Therefore, O king, may my advice be acceptable to you: Redeem your sins by beneficence and your iniquities by generosity to the poor; then your serenity may be extended. [JPS translation]	לָהֵן מַלְכָּא מִלְכִּי יִשְׁפַּר עֲלָךְ וַחֲטָאָךְ בְּצִדְקָה פְרֻק וַעֲוָיָתָךְ בְּמִחַן עֲנָיִן הֵן תֶּהֱוֵא אַרְכָה לִשְׁלֵוְתָךְ:

Pesikta d’Rav Kahana 9:1

Translation	Original
When R. Joshua ben Levi went to Rome, he saw marble pillars there which had been carefully covered with wrappings to keep them from cracking during the heat and freezing in the cold. At the same time, he saw a poor man who had no more than a reed mat under him and a reed mat over him to protect him from the elements. [AJWS translation]	ר' יהושע בן לוי סליק לרומי וראה שם עמודים של שייש מכורכים בקיטיות, בשרב שלא יפקעו ובצינה שלא יקרשו, וראה שם עני אחד מחצלת קנים מתחתיו ומחצלת של קנים מעל גביו.

Leviticus Rabbah 34:1 (cf. Yerushalmi Pe'ah 8:8)

Translation

Original

“Blessed is he who considers the poor” (Psalms 41:2). Look carefully into the situation to determine how best to help him. R. Yonah once saw that a wealthy man who lost his wealth was too embarrassed to accept charity. Whereupon he visited him and told him: “Since I heard that you’ve just received a large inheritance from overseas, take this object in the meantime. When things will be better, you’ll pay me back.” When the man took the object, R. Yonah told him that he gave it as a gift. [Hartman translation]

אשרי משכיל אל דל—הוי מסתכל בו היאך לזכות עמו. ר' יונה בשעה שראה בן טובים שירד מנכסיו והוא מתבייש לקח, היה הולך אצלו ואומר לו: בשביל ששמעתי, שנפלה לך ירושה במדינת הים, הא לך חפץ זה, לכשאתה מתרוח אתה פורע לי. משנטל היה אומר לו: מתנה לך נתתיו.

Exodus Rabbah 31:12

Translation

Original

There is nothing in the world more grievous than poverty; it is the most terrible of all sufferings. Our sages have said: If all troubles were assembled on one side and poverty on the other, [poverty would outweigh them all]. When a man is rich and has a poor relative, he does not acknowledge him; for when he sees his poor relation, he hides himself from him, being ashamed to speak to him, because he is poor. [AJWS translation]

אין בעולם קשה מן העניות שהוא קשה מכל יסורין שבעולם. אמרו רבותינו כל היסורין לצד אחד והעניות לצד אחד .מי שהוא עשיר ויש לו קרוב עני אינו מודה בו, רואה קרובו נטמן מפניו שהוא מתבייש להשיח עמו לפי שהוא עני.

Babylonian Talmud, Sukkah 49B

Translation

Original

Our Sages taught: Gemilut chasadim (acts of loving kindness) is greater than tzedakah in three ways: Acts of tzedakah involve only one’s money – gemilut chasadim can involve both money or one’s personal service. Tzedakah can be given only to the poor – gemilut chasadim can be done both for the rich and for the poor. Tzedakah can be given only to the living – gemilut chasadim can be done both for the living and the dead. [AJWS translation]

תנו רבנן: בשלשה דברים גדולה גמילות חסדים יותר מן הצדקה, צדקה - בממונו, גמילות חסדים - בין בגופו בין בממונו. צדקה - לעניים, גמילות חסדים - בין לעניים בין לעשירים. צדקה - לחיים, גמילות חסדים - בין לחיים בין למתים.

Babylonian Talmud, Sotah 14a

Translation

Original

R. Hama son of R. Hanina further said: What means the text: "You shall walk after God" (Deuteronomy 13)? Is it, then, possible for a human being to walk after God; for has it not been said: "For God is a devouring fire" (Deuteronomy 4)? But [the meaning is] to walk after the attributes of the Holy One. Just as God clothes the naked, as it says, "And God made garments of skins for Adam and his wife, and clothed them" (Genesis 3), so do you also clothe the naked. The Holy One, blessed be God, visited the sick, for it is written: "And God appeared to him by the oaks of Mamre" (Genesis 18), so do you also visit the sick. The Holy One, blessed be God, comforted mourners, for it is written: "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Genesis 25), so do you also comfort mourners. The Holy one, blessed be God, buried the dead, for it is written: "And God buried him in the valley" (Deuteronomy 34), so do you also bury the dead. [Soncino translation]

ואמר רבי חמא ברבי חנינא, מאי דכתיב( דברים יג) אחרי ה' אלהיכם תלכו? וכי אפשר לו לאדם להלך אחר שכינה? והלא כבר נאמר (דברים ד) כי ה' אלהיך אש אוכלה הוא! אלא להלך אחר מדותיו של הקב"ה, מה הוא מלביש ערומים, דכתיב( בראשית ג) ויעש ה' אלהים לאדם ולאשתו כתנות עור וילבישם, אף אתה הלבש ערומים; הקב"ה ביקר חולים, דכתיב( בראשית יח) וירא אליו ה' באלוני ממרא, אף אתה בקר חולים; הקב"ה ניחם אבלים, דכתיב( בראשית כה) ויהי אחרי מות אברהם ויברך אלהים את יצחק בנו, אף אתה נחם אבלים; הקב"ה קבר מתים, דכתיב( דברים לד) ויקבר אותו בגיא, אף אתה קבור מתים.

Babylonian Talmud, Baba Batra 9b

Translation	Original
R. Isaac said: Anyone who gives a coin to a poor man is blessed with six blessings, but one who encourages him with words is blessed with eleven. [Soncino translation]	ואמר רבי יצחק: כל הנותן פרוטה לעני מתברך בשש ברכות, והמפייסו בדברים - מתברך בי"א ברכות.

Babylonian Talmud Shabbat 63a

Translation	Original
R. Abba said in the name of R. Simeon ben Lakish: the person who lends money [to a poor person] is greater than the person who gives charity; and the one who throws money into a common purse [to form a partnership with the poor person] is greater than both. [translation by AJWS]	(אמר רבי) אבא אמר רבי שמעון בן לקיש: גדול המלוה יותר מן העושה צדקה, ומטיל בכיס יותר מכולן.

Panim Yafot Exodus 22:24

Translation

Original

One can say yet more about this verse, in light of what our Sages of blessed memory said [Babylonian Talmud Shabbat 151b], on the verse [Deuteronomy 15:10], "'Because of (biglal) this thing': a wheel (galgal) revolves in the world," as Rabbi Hiyya said to his daughter 'Be quick to give bread to the poor, so that he will do the same for your child'; she replied, "[Why do] you curse me!" He said, "a wheel revolves in the world." Therefore, any tzedakah or loans will be repaid over the course of generations. And therefore, the poor person is not the unique beneficiary of tzedakah or loans [he receives], because they are [given] in return in [other] generations. Against the claim that the poor [recipient] should feel badly because [even so] the loan will only be paid back several generations hence, it should be said, "Who can say who is the [real] benefactor?? Perhaps the ancestors of the poor person gave tzedakah or a loan to the ancestors of the rich person, and now the thing has come around [gulgal hadavar] so that his [the poor person's] ancestors are being repaid." This is the sense of the verse [Exodus 22:24] "the poor person who is with you," which is why "do not be as a lender" making him feel badly, like a servant to the one who lends to him. [translation by Mechon Hadar]

ויש עוד לפרש מפני שאחז"ל [שבת קנא ב] בפסוק [דברים טו, י] כי בגלל הדבר הזה גלגל חוזר בעולם וכדאמר ר' חייא לברתיה אקדם ריפתא לעני כי היכא דאיקדמי לבנך, אמרה מילט קא לייטי לי אמר לה גלגל חוזר בעולם, א"כ כל צדקה והלואה ניתן בחזרת הגמול לדורותיו, א"כ אין כ"כ טובת העני לבד בצדקה או בהלואה, כי כמו כן איתא בחזרה לדורות, ואם יאמר שראוי להיות העני נכנע אליו בעבור הלואה שהוא נותן כעת להשתלם לאחר כמה דורות, התשובה ע"ז כי מי יאמר שהוא המלוה אולי כבר נתנו אבותיו של העני לאבותיו של העשיר בצדקה או בהלואה, וגולגל הדבר להיות הוא המשלם גמול אבותיו, והיינו דאמר אם כסף תלוה את עמי מי יאמר שאתה המלוה את העני, שמא זה הדבר שאתה מלוה הוא עמך כבר מכמה דורות, והיינו דכתיב את העני עמך לכך לא תהיה לו כנושה להיות נכנע אליך להיות כעבד לוה לאיש מלוה

Ha’emek Davar, Deuteronomy 15:7

Translation	Original
The person’s intellect tells him to give, but his heart feels distress in giving to the poor. Therefore, the verse tells him, “do not harden your heart,” only your intellect. [Hartman translation]	והנה השכל מבין שיש ליתן, אבל לבבו חושב מחשבות און ומצטער, כי קשה עליו וכו'. ועל זה בא הפסוק לא תאמץ את לבבך, אלא תאמץ את שכלך.

Excerpt from "Minorities Versus Majorities" by Emma Goldman

Translation

Original

The oft repeated slogan of our time is, among all politicians, the Socialists included, that ours is an era of individualism, of the minority. Only those who do not probe beneath the surface might be led to entertain this view. Have not the few accumulated the wealth of the world? Are they not the masters, the absolute kings of the situation? Their success, however, is due not to individualism, but to the inertia, the cravenness, the utter submission of the mass. The latter wants but to be dominated, to be led, to be coerced. As to individualism, at no time in human history did it have less chance of expression, less opportunity to assert itself in a normal, healthy manner.

Dr. Maurice N. Eisendrath, from "The Price of Brotherhood", The Empire Club of Canada Speeches 1955-1956 (Toronto, Canada: The Empire Club Foundation, 1956) pp. 219-235

Translation	Original
	There is a price which each of us is called upon to pay in order that the rising rancor of the impoverished multitudes of the earth shall not tear our social fabric to shreds.

Samson Raphael Hirsch, Deuteronomy 15:11

Translation

Original

The verse does not say “from your midst [mikirbecha]” or “from the midst of your land [mikerev artzecha],” but “from the midst of the land [mikerev ha’aretz].” It lies well in the course of the natural development of things that, left to itself, the greatest differences in fortunes, want and surplus, poverty and riches, should exist next to each other. The inequality of mental gifts would already produce such inequalities [of living standards] as a natural consequence. Also, two sons starting from home with exactly equal means, with one, say, having to provide for a single child, and the other for a large family, would soon present a very considerable difference in their means, and if the latter meets illness and other misfortune, the second generation would already be in dire need, in contrast to the rich opulence of the other branch of the family. But this condition of need, which naturally arises elsewhere in the world, you are not allowed to occur “in your land [be’artzecha],” in the land of God’s Torah. In the carrying out of the special guidance which is attached to it, where the Torah effects the ironing out of these naturally occurring contrasts, there every poor brother is to find in his rich relatives, his “brother,” there every poor and needy person belongs to you, …[and] under the regime of a Torah-dutiful nation, a Torah community, penury and need would only temporarily affect any individual, and with God’s assistance, be changed to a happy existence on Earth, commensurate with the dignity of a human being. [Isaac Levy translation, modified]

Tur, Yoreh De'ah 247

Translation

Original

It is a positive commandment to give tzedakah according to your capacity. And you must be very careful regarding this mitzvah, more so than with any other positive commandment, for it is possible to wind up shedding blood [by neglecting it], since a poor person may die if you do not give him [what he needs] right away....You should not start thinking, “How can I possibly reduce my wealth by giving to the poor?!” Rather, you should understand that the wealth is not yours, but rather a trust that you must use to carry out the will of the One who has entrusted it to you. And it is the will of that Provider of that trust that you distribute a part of it to the poor. Indeed [that which you distribute] is the best part of your wealth, as it says, "Your tzedakah will proceed before you." (Isaiah 58:8) [AJWS translation]

מצות עשה ליתן צדקה כפי השגת ידו ומאד מאד צריך אדם ליזהר בה יותר מכל מצות עשה כי איפשר שיבא לידי שפיכות דמים שימות העני המבקש אם לא יתן לו מיד ...ואל יעלה בלבו עצה לומר איך אחסר ממוני ליתנו לעניים כי יש לו לדעת שאין הממון שלו אלא פקדון לעשות בו רצון המפקיד וזה רצונו שיחלק לעניים ממנו וזהו החלק הטובה שיהיה לו ממנו כדכתיב והלך לפניך צדקך.

Rashi Moed Qattan 24b

Translation	Original
The poor suffer [the loss of] their children more than do the rich, because the poor have no other joy. [translation by Mechon Hadar]	העני מצטער על [פטירת] בניו יותר מן העשיר, לפי שאין לו שמחה אחרת.

Rashi, Deuteronomy 22:1

Translation	Original
And ignore them - conquering his eyes as if he does not see it/him. You shall not see…and ignore - The plain meaning here is that you shall not notice only in order to ignore. [Ziegler translation]	והתעלמת - כובש עין כאלו אינו רואהו: לא תראה, והתעלמת - לא תראה אותו שתתעלם ממנו, זהו פשוטו.

Rabbi Jonathan Sacks, "The Dignity of Difference", (London: Continuum, 2002), p.30

Translation

Original

David Hume noted that our sense of empathy diminishes as we move outward from the members of our family to our neighbors, our society and the world. Traditionally, our sense of involvement with the fate of others has been in inverse proportion to the distance separating us and them. What has changed is that television and the Internet have effectively abolished distance. They have brought images of suffering in far-off lands into our immediate experience. Our sense of compassion for the victims of poverty, war and famine, runs ahead of our capacity to act. Our moral sense is simultaneously activated and frustrated. We feel that something should be done, but what, how, and by whom?

Proverbs 11:16-21

Translation

Original

A graceful woman obtains honor; ruthless men obtain wealth. A kindly man benefits himself; a cruel man makes trouble for himself. The wicked man earns illusory wages, but he who sows righteousness has a true reward. Righteousness is a prop of life, but to pursue evil leads to death. Men of crooked mind are an abomination to the LORD, but those whose way is blameless please Him. Assuredly, the evil man will not escape, but the offspring of the righteous will be safe. [JPS translation]

אֵשֶׁת חֵן תִּתְמֹךְ כָּבוֹד וְעָרִיצִים יִתְמְכוּ עֹשֶׁר: גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי: רָשָׁע עֹשֶׂה פְעֻלַּת שָׁקֶר וְזֹרֵעַ צְדָקָה שֶׂכֶר אֱמֶת: כֵּן צְדָקָה לְחַיִּים וּמְרַדֵּף רָעָה לְמוֹתוֹ: תּוֹעֲבַת ה' עִקְּשֵׁי לֵב וּרְצוֹנוֹ תְּמִימֵי דָרֶךְ: יָד לְיָד לֹא יִנָּקֶה רָּע וְזֶרַע צַדִּיקִים נִמְלָט:

Isaiah 55:1-3

Translation	Original
Ho, all who are thirsty, come for water, even if you have no money; come, buy food and eat: Buy food without money, wine and milk without cost. Why do you spend money for what is not bread, your earnings for what does not satisfy? [JPS translation]	הוֹי כָּל צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב: לָמָּה תִשְׁקְלוּ כֶסֶף בְּלוֹא לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשָׂבְעָה:

Ecclesiastes 5:7

Translation	Original
If you see in a province oppression of the poor and suppression of right and justice, don't wonder at the fact; for one high official is protected by a higher one, and both of them by still higher ones. [JPS translation]	אִם עֹשֶׁק רָשׁ וְגֵזֶל מִשְׁפָּט וָצֶדֶק תִּרְאֶה בַמְּדִינָה אַל תִּתְמַהּ עַל הַחֵפֶץ כִּי גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם:

Ecclesiastes 5:10-11

Translation	Original
As one's substance increases, so do those who consume it; what, then, does the success of its owner amount to but feasting his eyes? A worker's sleep is sweet, whether s/he has much or little to eat; but the rich person's abundance doesn't let him/her sleep. [JPS translation edited for gender-neutrality]	בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם רְאוּת עֵינָיו: מְתוּקָה שְׁנַת הָעֹבֵד אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל וְהַשָּׂבָע לֶעָשִׁיר אֵינֶנּוּ מַנִּיחַ לוֹ לִישׁוֹן:

Amos 8:4-6

Translation

Original

Listen to this, you who devour the needy, annihilating the poor of the land, saying, "If only the new moon were over, so that we could sell grain; the sabbath, so that we could offer wheat for sale, using an ephah that is too small, and a shekel that is too big, tilting a dishonest scale, and selling grain refuse as grain! We will buy the poor for silver, the needy for a pair of sandals." [JPS translation]

שִׁמְעוּ זֹאת הַשֹּׁאֲפִים אֶבְיוֹן וְלַשְׁבִּית עֲנִיֵּי אָרֶץ: לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה: לִקְנוֹת בַּכֶּסֶף דַּלִּים וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם וּמַפַּל בַּר נַשְׁבִּיר:

Rambam, Laws of Repentance 3:4

Translation

Original

Throughout the entire year, a person should always look at himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips the balance and that of the entire world to the side of guilt and brings destruction upon himself. [On the other hand,] if he performs one mitzvah, he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others. This is implied by (Proverbs 10:25) ‘A righteous person is the foundation of the world,’ i.e., one who acted righteously, tipped the balance of the entire world to merit and saved it. [AJWS translation]

צריך כל אדם שיראה עצמו כל השנה כולה כאילו חציו זכאי וחציו חייב, וכן כל העולם חציו זכאי וחציו חייב, חטא חטא אחד הרי הכריע את עצמו ואת כל העולם כולו לכף חובה וגרם לו השחתה, עשה מצוה אחת הרי הכריע את עצמו ואת כל העולם כולו לכף זכות וגרם לו ולהם תשועה והצלה שנאמר "וצדיק יסוד עולם" זה שצדק הכריע את כל העולם לזכות והצילו.

Rambam, Laws of Gifts to the Poor 7:2

Translation	Original
And any who sees a poor person begging and hides his eyes and does not give him charity transgresses a negative commandment, as it says (Deuteronomy 15:7), “Do not harden your heart or close your hand from your poor brother.” [AJWS translation]	וכל הרואה עני מבקש והעלים עיניו ממנו ולא נתן לו צדקה עבר בלא תעשה שנאמר (דברים טו:ז) לא תאמץ את לבבך ולא תקפוץ את ידך מאחיך האביון.

Yeshayahu Leibowitz, " The Uniqueness of the Jewish People, Judaism, Human Values and the Jewish State," trans. by E. Goldman (Cambridge: Harvard University Press, 1992).

Translation

Original

Accordingly, the uniqueness of the Jewish people — also called the “holiness” of Israel — is not something that was given to the people as an abiding and an enduring possession, but is rather a demand, an assignment and a task with which they are charged — a goal toward which they are to strive eternally, without any guarantee of ever attaining it. The question is not, “Did God bestow holiness upon the Jewish people?” but rather, “Is the Jewish people striving toward holiness by assuming the yoke of Torah and Mitzvoth?” [E. Goldman translation]

Michael Walzer, Exodus and Revolution (New York: Basic Books, 1985)

Translation	Original
	As Jews, we know that the way to the promised land is through the wilderness; there is no other way to get there except joining together and marching.

Excerpted from a Speech by Rabbi Norman Lamm

Translation

Original

I heard the following in the name of my teacher, Rabbi Joseph B. Soloveitchik, "the Rav," of blessed memory: The Torah relates (Numbers 13) that God commanded Moses to send twelve men, each the prince of his tribe, to spy out the land of Canaan which He had promised to give to the Children of Israel. Two of them, Joshua and Caleb, came back with a positive report, affirming the promise of God to Israel and asserting that the campaign would succeed. Ten of the princes, however, were thoroughly discouraging and, in defiance of the divine promise, maintained that any effort to conquer the Land would fail. This report caused untold grief for generations thereafter. Remarkable: a whole nation witnessed so many obvious miracles--from the Ten Plagues to the splitting of the Red Sea, from the manna to the well of Miriam, etc.--and, despite all this, their faith in God was so thin, so fragile, that ten people out of a total population of probably more than 2,000,000 were able to sway them to doubt the divine promise. What demonic powers the ten must have possessed to cause such a tragic upheaval! But, the Rav adds, there is one more place in the Torah where we find the possibility of ten people to change the destiny of so many others: the plea of Abraham to save the sin-city of Sodom if at least ten tzaddikim (righteous people) would be found therein. So, ten people can overwhelm a vast number and lead them to physical and spiritual perdition, and ten people can save an entire populous city from utter devastation. To which I humbly add this explanation: Why ten? What properties does that specific number possess such that it can wield such enormous power both for good and for evil? The answer, I suggest, comes from the Halakha, where ten is considered the minimum number to constitute an edah (congregation) or tzibbur (community). If the ten are cohesive, if they are mutually dedicated to one overarching cause, they can overpower hundreds and thousands and even millions of individuals. A community of ten is almost omnipotent compared with far larger numbers of individuals who are unrelated and indifferent.

Emmanuel Levinas, “A Religion for Adults” in Difficult Freedom (Baltimore: Johns Hopkins University Press, 1997), pp. 21-22.

Translation

Original

Then role played by ethics in the religious relation allows us to understand the meaning of Jewish universalism. A truth is universal when it applies to every reasonable being. A religion is universal when it is open to all. In this sense, the Judaism that links the Divine to the moral has always aspired to be universal. But the revelation of morality, which discovers a human society, also discovers the place of election, which, in this universal society, returns to the person who receives this revelation. This election is made up not of privileges but of responsibilities. It is a nobility based not on royalties [droit d’auteur] or a birthright [droit d’aînesse] conferred by a divine caprice, but on the position of each human I [moi]. Each one, as an ‘I,’ is separate from all the others to whom the moral duty is due. The basic intuition of the majority perhaps consists in perceiving that I am not the equal of the Other. This applies in the very strict sense: I see myself obligated with respect to the Other; consequently I am infinitely more demanding of myself than of others. ‘The more just I am, the more harshly I am judged,’ states one talmudic text. From then on, there is no moral awareness that is not an awareness of this exceptional position, an awareness of being chosen. Reciprocity is a structure founded on an original inequality. For equality to make its entry into the world, beings must be able to demand more of themselves than of the Other, feel responsibilities on which the fate of humanity hangs, and in this sense pose themselves problems outside humanity. This ‘position outside nations,’ of which the Pentateuch speaks, is realized in the concept of Israel and its particularism. It is a particularism that conditions universality, and it is a moral category rather than a historical fact to do with Israel, even if the historical Israel has in fact been faithful to the concept of Israel and, on the subject of morality, felt responsibilities and obligations which it demands from no one, but which sustain the world. According to one apologue in the Talmud, only on the spot where a chosen society worships can the salvation of a humanity come about. The destruction of the Temple compromised the economy of the world. And rabbi Meir, one of the chief Doctors of the Law, has ventured to say that a pagan who knows the Torah is the equal of the High Priest. This indicates the degree to which the notion of Israel can be separated, in the Talmud, from any historical, national, local, or racial notion.

Emmanuel Levinas, "Transcendence and Height" in Basic Philosophical Writings (Bloomington, IN: Indiana University Press), p. 17

Translation	Original
	The epiphany of the Absolutely Other is a face by which the Other Challenges and commends me through his nakedness, through his destitution. He challenges me from his humility and from his height…The absolutely Other is the human Other. And the putting into question of the Same by the Other is a summons to respond…Hence, to be I signifies not being able to escape this responsibility.

Emanuel Levinas, "The Temptation of Temptation," Nine Talmudic Readings, trans. Annette Aronowicz (Indianapolis: Indiana Univ Press, 1994), pp. 48-49

Translation

Original

The direct relation with the true, excluding the prior examination of its terms, its idea — that is, the reception of Revelation — can only be the relation with a person, with another. The Torah is given in the Light of a face. The epiphany of the other person is ipso facto my responsibility toward him: Seeing the other is already an obligation toward him. A direct optics, without the mediation of any idea — can only be accomplished as ethics…To hear a voice speaking to you is ipso facto to accept obligation toward the one speaking...Consciousness is the urgency of a destination leading to the other person and not an eternal return to self. But the “we will do” does not exclude the “we will hear.” [Annette Aronowicz translation]

David Hartman, A Living Covenant (New York: Free Press, 1985)

Translation

Original

Torah, therefore, should not be understood as a complete, finished system. Belief in the giving of the Torah at Sinai does not necessarily imply that the full truth has already been given and that our task is only to unfold what was already present in the fullness of the founding moment of revelation. Sinai gave the community a direction, an arrow pointing toward a future filled with many surprises. Halakhah, which literally means “walking,” is like a road that has not been fully paved and completed. The Sinai moment of revelation, as mediated by the ongoing discussion in the tradition, invites one and all to acquire the competence to explore the terrain and extend the road. It does not require passive obedience and submission to the wisdom of the past.

Abraham Joshua Heschel, "A Prayer for Peace" (1971), reprinted in Moral Grandeur and Spiritual Audacity, p. 231

Translation	Original
	O Lord, we confess our sins, we are ashamed of the inadequacy of our anguish, of how faint and slight is our mercy. We are a generation that has lost its capacity for outrage. We must continue to remind ourselves that in a free society all are involved in what some are doing. Some are guilty, all are responsible.

Mishna, Brachot 9:5

Translation

Original

A person is obligated to bless the bad things as he blesses the good as it says, "And you shall love Adonai your God with all your heart and with all your soul and with all your might" (Deuteronomy 6). "With all your heart" - with both your inclinations - the good inclination and the bad. "With all your soul" - even if God takes your soul. "With all your might" - with all your money. Another interpretation: "with all your might" - with every trait and characteristic He bestows upon you, for God bestows very very much. [AJWS translation]

חייב אדם לברך על הרעה כשם שהוא מברך על הטובה שנא' (דברים ו) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך בכל לבבך בשני יצריך ביצר טוב וביצר רע ובכל נפשך אפילו הוא נוטל את נפשך ובכל מאדך בכל ממונך דבר אחר בכל מאדך בכל מדה ומדה שהוא מודד לך הוי מודה לו במאד מאד

Psalms 10:14-15

Translation	Original
You do look! You take note of mischief and vexation! To requite is in Your power. To You the hapless can entrust himself; You have ever been the orphan's help. O break the power of the wicked and evil man, so that when You look for his wickedness You will find it no more. [JPS translation]	רָאִתָה כִּי אַתָּה עָמָל וָכַעַס תַּבִּיט לָתֵת בְּיָדֶךָ עָלֶיךָ יַעֲזֹב חֵלֶכָה יָתוֹם אַתָּה הָיִיתָ עוֹזֵר: שְׁבֹר זְרוֹעַ רָשָׁע וָרָע תִּדְרוֹשׁ רִשְׁעוֹ בַל תִּמְצָא:

Micah 6:6

Translation	Original
And what does God require of you but to do justice, and to love kindness, and to walk humbly with your God? [JPS translation]	הִגִּיד לְךָ אָדָם מַה טּוֹב וּמָה ה' דּוֹרֵשׁ מִמְּךָ כִּי אִם עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ:

Malachi 3:5

Translation

Original

But [first] I will step forward to contend against you, and I will act as a relentless accuser against those who have no fear of Me: Who practice sorcery, who commit adultery, who swear falsely, who cheat laborers of their hire, and who subvert the cause of the widow, orphan, and stranger, said the LORD of Hosts. [JPS translation]

וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים לַשָּׁקֶר וּבְעֹשְׁקֵי שְׂכַר שָׂכִיר אַלְמָנָה וְיָתוֹם וּמַטֵּי גֵר וְלֹא יְרֵאוּנִי אָמַר ה' צְבָאוֹת:

Jeremiah 22:3

Translation	Original
Thus said the LORD: Do what is just and right; rescue from the defrauder him who is robbed; do not wrong the stranger, the orphan and the widow; commit no lawless act, and do not shed the blood of the innocent in this place. [JPS translation]	כֹּה אָמַר ה' עֲשׂוּ מִשְׁפָּט וּצְדָקָה וְהַצִּילוּ גָזוּל מִיַּד עָשׁוֹק וְגֵר יָתוֹם וְאַלְמָנָה אַל תֹּנוּ אַל תַּחְמֹסוּ וְדָם נָקִי אַל תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה:

Isaiah 3:13-15

Translation

Original

The Lord stands up to plead a cause, He rises to champion peoples. God will bring this charge against the elders and princes of his people: "It is you who have devoured the vineyard, the spoil of the poor is in your houses. What do you mean by crushing My people, by grinding the face of the poor?" says God of hosts. [JPS translation]

נִצָּב לָרִיב ה' וְעֹמֵד לָדִין עַמִּים: ה' בְּמִשְׁפָּט יָבוֹא עִם זִקְנֵי עַמּוֹ וְשָׂרָיו וְאַתֶּם בִּעַרְתֶּם הַכֶּרֶם גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם: מלכם מַה לָּכֶם תְּדַכְּאוּ עַמִּי וּפְנֵי עֲנִיִּים תִּטְחָנוּ נְאֻם אֲדֹנָי ה' צְבָאוֹת:

Genesis Rabbah 11:6

Translation	Original
All that was created during the six days of creation requires improvement. For example, the mustard seed needs to be sweetened and the lupine need to be sweetened, the wheat needs to be ground, and even a person needs improvement. [AJWS translation]	כל מה שנברא בששת ימי בראשית צריכין עשייה, כגון החרדל צריך למתוק, התורמוסים צריך למתוק, החיטין צריכין להטחן, אפילו אדם צריך תיקון.

Rav Kook, Introduction to “The Sabbath of the Land”

Translation

Original

The treasure of the nation, the Divine blessing that is implanted in it, the order of the world, the righteous and good life, lived in harmony with justice and honesty, peace and tranquility, grace and courage, permeated by the all-embracing contemplation of the Divine purpose, as it exists in the national soul — none can be activated in the day-to-day life. The very nature of this life obfuscates the spiritual majesty of the Divine soul (which dwells in the nation) and prevents its bright and shining light from penetrating the profane reality. Life can only be perfected through the affording of a breathing space from the bustle of everyday life. The individual shakes himself free from ordinary weekday life at short and regular intervals - on every Sabbath...What the Sabbath achieves regarding the individual, the Shemitah achieves with regard to the nation as a whole. A year of solemn rest is essential for both the nation and the land, a year of peace and quiet without oppressor and tyrant...It is a year of equality and rest, in which the soul reaches out toward divine justice, toward God who sustains the living creatures with loving kindness. There is no private property and no punctilious privilege but the peace of God reigns over all in which there is the breath of life. Sanctity is not profaned by the exercise of private acquisitiveness over all this year’s produce, and the covetousness of wealth stirred up by commerce is forgotten. For food – but not for commerce.

Rambam, Laws of Lending and Borrowing 1:1

Translation

Original

It is a positive mitzvah to lend to the poor, as it is said, “You should lend money to my poor, the poor of your people.” One might have thought this was a discretionary act. But the Torah teaches, “You must open your hand and lend him sufficient for whatever he needs” (Deuteronomy 15:8). And this mitzvah is greater than [giving] tzedakah to the poor who ask for it, for he is already at the stage where he must ask, while this one has not yet reached that stage. And the Torah specifically rebukes one who refrains from loaning [to the poor in this manner], as it is said, “[If] you are mean to your kinsman and give him nothing, he will cry out to God against you, and you will incur guilt.” (Deuteronomy 15:9). [AJWS translation]

מצות עשה להלוות לעניי ישראל שנאמר אם כסף תלוה את עמי את העני עמך, יכול רשות תלמוד לומר העבט תעביטנו וגו' ומצוה זו גדולה מן הצדקה אל העני השואל שזה כבר נצרך לשאול וזה עדיין לא הגיע למדה זו, והתורה הקפידה על מי שימנע מלהלוות לעני שנאמר ורעה עינך באחיך האביון וגו'.

Abraham Joshua Heschel, The Sabbath (New York: Farrar, Straus and Young, 1951), p.28

Translation

Original

To set apart one day a week for freedom, a day on which we would not use the instruments which have been so easily turned into weapons of destruction, a day for being with ourselves, a day of detachment from the vulgar, of independence of external obligations, a day on which we stop worshipping the idols of technical civilization, a day on which we use no money…is there any institution that holds out a greater hope for man’s progress than the Sabbath?

Pesikta d'Rav Kahana 12:6

Translation	Original
“You are my witnesses, and I am God” (Isaiah 43:12) Rabbi Shimon ben Yochai taught, “Only when you are my witnesses, I am God, but when you are not my witnesses, it is as if I am not God.” [AJWS translation]	ואתם עדיי נאם ה' ואני אל. תני ר' שמע' בן יוחי אם אתם עדי נאם ה', אני אל, ואם אין אתם עדיי כביכול אין אני ה'.

Mishna, Pirkei Avot 2:16

Translation	Original
It is not incumbent upon you to finish the task. Yet, you are not free to desist from it. [AJWS translation]	לא עליך המלאכה לגמור ולא אתה בן חורין ליבטל ממנה.

Rabbi Yerucham Levovitz, as quoted in Smiling Each Day, Rabbi Avraham Twerski (New York: Mesorah Publications, 1993)

Translation	Original
The seismograph has taught us that a tremor in any part of the world can be felt by a sufficiently sensitive instrument everywhere in the world. The same is true of a person’s deeds. One should not think that his actions do not affect others. Everything one does in some way affects everyone else in the world. [Avraham Twerski translation]

Ramban, Leviticus 19:2

Translation

Original

"Speak to the whole Israelite community and say to them: You shall be holy, for I, your God, am holy." Initially, God said that you should observe the laws and statutes which God had commanded you. Now God says that, with respect to what God has not commanded, you should likewise take heed to do the good and the right in God’s eyes, for God loves the good and the right. And this is a great matter. For it is impossible to mention in the Torah all of a person’s actions toward his neighbors and acquaintances, all of his commercial activity, and all social and political institutions. [AJWS translation]

דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה' אֱלֹהֵיכֶם: זה דרך התורה לפרוט ולכלול בכיוצא בזה, כי אחרי אזהרת פרטי הדינין בכל משא ומתן שבין בני אדם, לא תגנוב ולא תגזול ולא תונו ושאר האזהרות, אמר בכלל ועשית הישר והטוב )דברים ו יח(, שיכניס בעשה היושר וההשויה וכל לפנים משורת הדין לרצון חבריו, כאשר אפרש )שם( בהגיעי למקומו ברצון הקב"ה.

Emmanuel Levinas (trans., Richard Cohen), Time and the Other (Pittsburgh: Duquesne University Press, 1990), p. 83

Translation	Original
	The Other is what I myself am not. The Other is this, not because of the Other’s character or psychology but because of the Other’s very alterity. The Other is, for example, the weak, the poor, ‘the orphan and widow,’ whereas I am the rich or the powerful.

Proverbs 11:24-25

Translation	Original
One man gives generously and ends with more. Another stints on doing the right thing and incurs a loss. A generous person enjoys prosperity; he who satisfies others shall himself be sated. [JPS translation]	יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד וְחוֹשֵׂךְ מִיֹּשֶׁר אַךְ לְמַחְסוֹר: נֶפֶשׁ בְּרָכָה תְדֻשָּׁן וּמַרְוֶה גַּם הוּא יוֹרֶא:

Isaiah 1:17

Translation	Original
Learn to do good. Devote yourselves to justice; aid the wronged. Uphold the rights of the orphan; defend the cause of the widow. [JPS translation]	לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה:

Leviticus 25:35

Translation	Original
And if your brother becomes poor and his means fail him with you, then you shall strengthen him, be he a stranger or a settler, he shall live with you. [JPS translation]	וְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ:

Psalms 9:9-10

Translation	Original
It is He who judges the world with righteousness, rules the peoples with equity. The LORD is a haven for the oppressed, a haven in times of trouble. [JPS translation]	וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק יָדִין לְאֻמִּים בְּמֵישָׁרִים: וִיהִי ה' מִשְׂגָּב לַדָּךְ מִשְׂגָּב לְעִתּוֹת בַּצָּרָה:

Abraham Joshua Heschel, Telegram to President John F. Kennedy, June 16, 1963

Translation

Original

I look forward to privilege of being present at meeting tomorrow at 4 p.m. Likelihood exists that Negro problem will be like the weather. Everybody talks about it but nobody does anything about it. Please demand of religious leaders’ personal involvement not just solemn declaration. We forfeit the right to worship God as long as we continue to humiliate Negroes. Churches and synagogues have failed. They must repent. Ask of religious leaders to call for national repentance and personal sacrifice. Let religious leaders donate one month’s salary toward fund for Negro housing and education. I propose that you Mr. President declare state of moral emergency. A marshal plan for aid to Negroes is becoming a necessity. The hour calls for high moral grandeur and spiritual audacity.

Emmanuel Levinas (trans., Richard Cohen), Time and the Other (Pittsburgh: Duquesne University Press, 1990), p. 83

Translation	Original
	The Other is what I myself am not. The Other is this, not because of the Other’s character or psychology but because of the Other’s very alterity. The Other is, for example, the weak, the poor, ‘the orphan and widow,’ whereas I am the rich or the powerful.

Yalkut Shimoni, Genesis 1:13

Translation

Original

God gathered the dust [of the first human] from the four corners of the world - red, black, white and green. Red is the blood, black is the inards and green for the body. Why from the four corners of the earth? So that if one comes from the east to the west and arrives arrives at the end of his life as he near departing from the world, it will not be said to him, "This land is not the dust of your body, it's of mine. Go back to where you were created." Rather, every place that a person walks, from there he was created and from there he will return." [AJWS translation]

התחיל לקבץ עפרו מד' פנות העולם אדום שחור לבן ירקרק. אדום זה הדם שחור אלו הקרבים ירקרק זה הגוף. ולמה מד' פנות העולם שאם יבא מן המזרח למערב ויגיע קצו להפטר מן העולם שלא תאמר הארץ אין עפר גופך משלי חזור למקום שנבראת אלא כל מקום שאדם הולך משם הוא גופו ולשם הוא חוזר.

"Why We Went," a statement from prison signed by rabbis and Jewish lay leaders, St. Augustine, Florida,1964.

Translation

Original

We came because we could not stand idly by our brother’s blood. We had done that too many times before. We have been vocal in our exhortation of others but the idleness of our hands too often revealed an inner silence...we came as Jews who remember the millions of faceless people who stood quietly, watching the smoke rise from Hitler’s crematoria. We came because we know that second only to silence, the greatest danger to man is loss of faith in man’s capacity to act.

Arthur Green, "These are the Words: A Vocabulary of Jewish Spiritual Life," (Woodstock: Jewish Lights Publishing, 1999), p.181

Translation	Original
	The “needy” who receive tsedakah have also come to be defined as the educationally, emotionally, and spiritually hungry as well as those who literally cry out for bread.

Mishna, Pirkei Avot 2:10

Translation	Original
Rabbi Eliezer said, "Other people’s dignity should be as precious to you as your own." [AJWS translation]	רבי אליעזר אומר יהי כבוד חברך חביב עליך כשלך.

Deuteronomy 4:9

Translation	Original
But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes and so that they do not fade from your mind as long as you live. And make them known to your children and to your children's children. [JPS translation]	רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ:

Rabbi Jonathan Sacks, “Global Covenant: A Jewish Perspective on Globalization,” Making Globalization Good, edited by John H. Dunning. p.224

Translation

Original

Globalization, writes Zygmunt Bauman, “divides as much as it unites...What appears as globalization for some means localization for others; signaling a new freedom for some, upon many others it descends as an uninvited and cruel fate” (Bauman 1998: 2). There can be no doubt that some of the economic surplus of the advanced economies of the world should be invested in developing countries to help eradicate extreme poverty and hunger, ensure universal education, combat treatable disease, reduce infant mortality, improve work conditions, and reconstruct failing economies. As with tzedakah, the aim should be to restore dignity and independence to nations as well as individuals. Whether this is done in the name of compassion, social justice, or human solidarity it has now become a compelling imperative. The globalization of communications, trade, and culture globalizes human responsibility likewise. The freedom of the few must not be purchased at the price of the enslavement of the many to poverty, ignorance, and disease.

Rabbi Yehudah HaChassid, from Sefer Chasidim, trans. Avraham Finkel (Northvale, NJ: Jason Aronson Inc, 1997), 118-119

Translation

Original

A man who was the most astute buyer of merchandise in town devoted all his spare time to Torah study. One day, a widow asked him to buy a certain article for her. He declined, saying, “I’m sorry, but I simply cannot give up my Torah studies.” A venerable old rabbi interjected, “Do you think that you are better than Rabbi Gamliel and Rabbi Yehoshua? The Talmud tells us that they interrupted their Torah studies to go to the market to buy an animal for the wedding feast of Rabbi Gamliel’s daughter (Talmud Bavli Makkot 14a), and on the way discussed Torah topics. You should do the same. When you buy the article for the widow, keep your mind on Torah issues. And when you buy merchandise at a favorable price, the money you save her is counted as your tzedakah, and God will repay you for your trouble." [Avraham Finkel translation]

Rambam, Laws of Temperament 6:7

Translation

Original

If one observes that another committed a sin or walks in a way that is not good, it is the person’s duty to bring the erring one back to the right path and point out that he/she is wronging him/herself by this evil course, as it is said, “You shall surely rebuke your neighbor” (Leviticus 19:17). One who rebukes another, whether for offenses against the one who rebukes him/herself or for sins against God, should administer the rebuke in private, speak to the offender gently and tenderly, and point out that the rebuke is offered for the wrongdoer’s own good, to secure for the other life in the World to Come. If the person accepts the rebuke, well and good. If not, the person should be rebuked a second, and a third time. And so one is bound to continue the admonitions, until the sinner assaults the admonisher and says, “I refuse to listen.” Whoever is in a position to prevent wrongdoing and does not do so is responsible for the iniquity of all the wrongdoers whom that person might have restrained. [Freeman translation]

הרואה חבירו שחטא או שהלך בדרך לא טובה מצוה להחזירו למוטב ולהודיעו שהוא חוטא על עצמו במעשיו הרעים שנאמר הוכח תוכיח את עמיתך (ויקרא יט:יז), המוכיח את חבירו בין בדברים שבינו לבינו, בין בדברים שבינו לבין המקום, צריך להוכיחו בינו לבין עצמו, וידבר לו בנחת ובלשון רכה ויודיעו שאינו אומר לו אלא לטובתו להביאו לחיי העולם הבא, אם קיבל ממנו מוטב ואם לאו יוכיחנו פעם שניה ושלישית, וכן תמיד חייב אדם להוכיחו עד שיכהו החוטא ויאמר לו איני שומע, וכל שאפשר בידו למחות ואינו מוחה הוא נתפש בעון אלו כיון שאפשר לו למחות בהם.

Rashi Bereshit 1:26

Translation

Original

"Let us make a human": from here we learn the humility of the Holy Blessed One. Since humanity is made in the image of the angels, the angels would be jealous of humanity, so God consulted with them. Even though the angels did not help in the making of the first human and this verse gives heretics a basis for rebelling [against monotheism], the Torah would not be stopped from teach decency and humility -- that the great should take counsel and ask permission from the small. [translated by Mechon Hadar]

נעשה אדם - ענותנותו של הקב"ה למדנו מכאן, לפי שהאדם בדמות המלאכים ויתקנאו בו לפיכך נמלך בהם... אף על פי שלא סייעוהו ביצירתו ויש מקום למינים לרדות, לא נמנע הכתוב מללמד דרך ארץ ומדת ענוה שיהא הגדול נמלך ונוטל רשות מן הקטן.

Ha’emek Davar, Leviticus 26:13

Translation

Original

I am your God who brought you out of the land of the Egyptians to be their slaves no more, who broke the bonds of your yoke and made you walk upright - the image presented by this verse is one of an ox that is accustomed to wearing the yoke made for it. The ox keeps its head bowed (even when it is not wearing the yoke), as though it knows that the yoke will be placed upon it (at any moment). Even when the yoke is taken off, the ox is ready to accept it again after a short while has passed. [The ox is so accustomed to the yoke that] even if he sees his master break the yoke and understands from this that he will not be required to plow ever again he nevertheless keeps his head bowed from force of habit, until his master comes and trains him to lift up his head and walk upright.] [AJWS translation]

אֲנִי ה' אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיות לָהֶם עֲבָדִים וָאֶשְׁבּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת - ואשבר מטת עלכם. הוא משל כמו שור שרגיל לישא עול שנוצר לזה. וראשו כפוי למטה כמו שיודע שהעול יהא מונח עליו. ואפילו בשעה שמסירים העול מעליו יודע שאחר שעה מוכן הוא שנית למשאו. עד שמשברים את העול לעיניו הוא בטוח שלא יחרוש עוד. ועדיין הוא בראש נמוך מרוב הרגלו לכך. עד שבא בעליו ומרגילו להגביה ראשו ולילך קוממיות.

Shulchan Aruch HaRav, Laws of Torah Study 4:14

Translation

Original

Needless to say, a person who studies in order to become great and to have a name like that of the great scholars of the land, or to earn a livelihood in teaching, judging or instructing, keep in mind that the Sages say not to make [words of Torah] into a crown through which to glorify yourself nor into a hatchet to cut with, for all who profit from Torah take their life out of the world. Rather speak [words of Torah] for their own sake and for the sake of them serving God. But even so, one who does not fear God [enough] to speak words of Torah for their own sake but instead learns in order to become great or to earn a living, it is better that he learn Torah not for its own sake rather than not learning at all or separating from learning, for through the process of doing it for ulterior motives, he will come to do it for the right reasons, as discussed above. [AJWS translation]

ואין צריך לומר הלומד כדי להתגדל ולהיות לו שם כשם הגדולים אשר בארץ או כדי להתפרנס במלמדות או דיינות והוראות וכך אמרו חכמים אל תעשם עטרה להתגדל בהם ולא קרדום לחתוך בהם שכל הנהנה מדברי תורה נוטל חייו מן העולם אלא דבר בהם לשמם ולשם פועלם בה'. ואעפ"כ מי שאין בו יראת שמים לדבר לשמם אלא להתגדל או להתפרנס מוטב שיעסוק בתורה שלא לשמה משיתבטל ויפרוש כי מתוך שלא לשמה יבא לשמה כמ"ש למעלה:

Babylonian Talmud, Kiddushin 82b

Translation	Original
R. Meir said: One should always teach his son a clean and easy craft, and earnestly pray to God to Whom [all] wealth and property belong, for neither poverty nor wealth comes from one's calling, but from Him to whom wealth and property belong, as it is said: "The silver is mine, and the gold is mine, said the God" (Haggai 2). [Soncino translation]	ר"מ אומר: לעולם ילמד אדם לבנו אומנות נקיה וקלה, ויבקש רחמים למי שהעושר והנכסים שלו, שאין עניות מן האומנות ואין עשירות מן האומנות אלא למי שהעושר שלו, שנאמר: (חגי ב) לי הכסף ולי הזהב נאם ה' צבאות.

Babylonian Talmud, Sanhedrin 17b

Translation

Original

It was taught: A scholar should not reside in a city where the following ten things are not found: A court of justice that imposes flagellation and decrees penalties; a charity fund collected by two and distributed by three [to ensure honesty in collection and distribution]; a Synagogue; public baths; toilet facilities; a circumciser; a surgeon, a notary; a slaughterer and a school-master. [Soncino translation]

ותניא: כל עיר שאין בה עשרה דברים הללו אין תלמיד חכם רשאי לדור בתוכה: בית דין מכין ועונשין, וקופה של צדקה נגבית בשנים ומתחלקת בשלשה, ובית הכנסת, ובית המרחץ, ובית הכסא, רופא, ואומן, ולבלר, (וטבח), ומלמד תינוקות.

Leviticus 19:33-34

Translation	Original
When a stranger resides with you in your land, you shall not wrong him. The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God. [JPS translation]	וְכִי יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ: כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי ה' אֱלֹהֵיכֶם:

Jeremiah 7:5-7

Translation

Original

No, if you really mend your ways and your actions; if you execute justice between one man and another; if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt -- then only will I let you dwell in this place, in the land that I gave to your fathers for all time. [JPS translation]

כִּי אִם הֵיטֵיב תֵּיטִיבוּ אֶת דַּרְכֵיכֶם וְאֶת מַעַלְלֵיכֶם אִם עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ: גֵּר יָתוֹם וְאַלְמָנָה לֹא תַעֲשֹׁקוּ וְדָם נָקִי אַל תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה וְאַחֲרֵי אֱלֹהִים אֲחֵרִים לֹא תֵלְכוּ לְרַע לָכֶם: וְשִׁכַּנְתִּי אֶתְכֶם בַּמָּקוֹם הַזֶּה בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבוֹתֵיכֶם לְמִן עוֹלָם וְעַד עוֹלָם:

Jeremiah 5:27-29

Translation

Original

As a cage is full of birds, so their houses are full of guile; that is why they have grown so wealthy. They have become fat and sleek; they pass beyond the bounds of wickedness, and they prosper. They will not judge the case of the orphan, nor give a hearing to the plea of the needy. Shall I not punish such deeds -- says the LORD -- shall I not bring retribution on a nation such as this? [JPS translation]

כִּכְלוּב מָלֵא עוֹף כֵּן בָּתֵּיהֶם מְלֵאִים מִרְמָה עַל כֵּן גָּדְלוּ וַיַּעֲשִׁירוּ: שָׁמְנוּ עָשְׁתוּ גַּם עָבְרוּ דִבְרֵי רָע דִּין לֹא דָנוּ דִּין יָתוֹם וְיַצְלִיחוּ וּמִשְׁפַּט אֶבְיוֹנִים לֹא שָׁפָטוּ: הַעַל אֵלֶּה לֹא אֶפְקֹד נְאֻם ה' אִם בְּגוֹי אֲשֶׁר כָּזֶה לֹא תִתְנַקֵּם נַפְשִׁי:

Arthur Green, "These are the Words: A Vocabulary of Jewish Spiritual Life," (Woodstock: Jewish Lights Publishing, 1999), p.181

Translation	Original
	The “needy” who receive tsedakah have also come to be defined as the educationally, emotionally, and spiritually hungry as well as those who literally cry out for bread.

Sforno on Leviticus 19:9-10

Translation

Original

. . . After having accepted God, it is appropriate for us to walk in God’s ways, to practice righteousness and justice. Among the types of righteousness are leket, shich’chah and pe’ah that are discussed here. And this is what is meant by, “I, Adonai, am your God.” As if to say, “And since I am your God, and all of My ways are kind and true, it is appropriate for you to observe these types of righteousness that are pleasing before Me.”

ביאר שאחר שקבלנו אותו לאלהים ראוי לנו ללכת בדרכיו, לעשות צדקה ומשפט, וממיני הצדקה הם לקט שכחה ופאה האמורים בענין, וזה ביאר באמרו אני ה' אלהיכם, כלומר: ומכיוון שאני אלהיכם, וכל ארחותי חסד ואמת, ראוי לכם לשמור מיני הצדקה אלה הרצויים לפני.

Shulchan Aruch, Yoreh De'ah 256:1

Translation

Original

In every city in which there are Jews, they are obligated to appoint of themselves tzedakah collectors who are known to the community and trustworthy. These collectors would return to the community each week and collect from every person the amount that is fitting for that person to give. They then distribute the monies each week and give each and every poor person food that will last them for seven days. This is called the tzedakah fund. [AJWS translation]

כל עיר שיש בה ישראל חייבין להעמיד מהן גבאי צדקה ידועים ונאמנים שיהו מחזירין על העם מערב שבת לערב שבת ולוקחין מכל אחד מהן מה שהוא ראוי ליתן ודבר הקצוב עליהן והן מחלקין המעות מערב שבת לע"ש ונותנין לכל עני ועני מזונות המספיקין לשבעת הימים והוא הנקרא קופה של צדקה.

Genesis Rabbah 24:7

Translation

Original

Ben ‘Azzai said: “'This is the book of the descendants of Adam' is a great principle of the Torah.” R. Akiva said: "'Love your neighbor as yourself' (Leviticus 19:18) is a great principle, so that you must not say, "Since I have been put to shame, let my neighbor be put to shame, since I have been cursed, let my neighbor be cursed." R. Tanhuma said: "If you do so, know whom you put to shame, for 'In the image of God did God make him'" (Genesis 5:1). [AJWS translation]

בן עזאי אומר זה ספר תולדות אדם זה כלל גדול בתורה, ר"ע אומר (ויקרא יט) ואהבת לרעך כמוך, זה כלל גדול בתורה, שלא תאמר הואיל ונתבזיתי יתבזה חבירי עמי הואיל ונתקללתי יתקלל חבירי עמי, א"ר תנחומא אם עשית כן דע למי אתה מבזה, בדמות אלהים עשה אותו.

Ecclesiastes 2:18-24

Translation

Original

So, too, I loathed all the wealth that I was gaining under the sun. For I shall leave it to the one who will succeed me – and who knows whether that person will be wise or foolish? – and s/he will control all the wealth that I gained by toil and wisdom under the sun. That too is futile. And so I came to view with despair all the gains I had made under the sun. For sometimes a person whose fortune was made with wisdom, knowledge, and skill must hand it on to be the portion of somebody who did not toil for it. That too is futile, and a grave evil. For what does one get for all the toiling and worrying one does under the sun? All that person's days his/her thoughts are grief and heartache, and even at night his/her mind has no respite. That too is futile! There is nothing worthwhile for a person but to eat and drink and afford enjoyment with his/her means. And even that, I noted, comes from God. [JPS translation edited for gender-neutrality]

וְשָׂנֵאתִי אֲנִי אֶת כָּל עֲמָלִי שֶׁאֲנִי עָמֵל תַּחַת הַשָּׁמֶשׁ שֶׁאַנִּיחֶנּוּ לָאָדָם שֶׁיִּהְיֶה אַחֲרָי: וּמִי יוֹדֵעַ הֶחָכָם יִהְיֶה אוֹ סָכָל וְיִשְׁלַט בְּכָל עֲמָלִי שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי תַּחַת הַשָּׁמֶשׁ גַּם זֶה הָבֶל: וְסַבּוֹתִי אֲנִי לְיַאֵשׁ אֶת לִבִּי עַל כָּל הֶעָמָל שֶׁעָמַלְתִּי תַּחַת הַשָּׁמֶשׁ: כִּי יֵשׁ אָדָם שֶׁעֲמָלוֹ בְּחָכְמָה וּבְדַעַת וּבְכִשְׁרוֹן וּלְאָדָם שֶׁלֹּא עָמַל בּוֹ יִתְּנֶנּוּ חֶלְקוֹ גַּם זֶה הֶבֶל וְרָעָה רַבָּה: כִּי מֶה הֹוֶה לָאָדָם בְּכָל עֲמָלוֹ וּבְרַעְיוֹן לִבּוֹ שְׁהוּא עָמֵל תַּחַת הַשָּׁמֶשׁ: כִּי כָל יָמָיו מַכְאֹבִים וָכַעַס עִנְיָנוֹ גַּם בַּלַּיְלָה לֹא שָׁכַב לִבּוֹ גַּם זֶה הֶבֶל הוּא: אֵין טוֹב בָּאָדָם שֶׁיֹּאכַל וְשָׁתָה וְהֶרְאָה אֶת נַפְשׁוֹ טוֹב בַּעֲמָלוֹ גַּם זֹה רָאִיתִי אָנִי כִּי מִיַּד הָאֱלֹהִים הִיא:

Jeremiah 5:27-29

Translation

Original

As a cage is full of birds, so their houses are full of guile; that is why they have grown so wealthy. They have become fat and sleek; they pass beyond the bounds of wickedness, and they prosper. They will not judge the case of the orphan, nor give a hearing to the plea of the needy. Shall I not punish such deeds -- says the LORD -- shall I not bring retribution on a nation such as this? [JPS translation]

כִּכְלוּב מָלֵא עוֹף כֵּן בָּתֵּיהֶם מְלֵאִים מִרְמָה עַל כֵּן גָּדְלוּ וַיַּעֲשִׁירוּ: שָׁמְנוּ עָשְׁתוּ גַּם עָבְרוּ דִבְרֵי רָע דִּין לֹא דָנוּ דִּין יָתוֹם וְיַצְלִיחוּ וּמִשְׁפַּט אֶבְיוֹנִים לֹא שָׁפָטוּ: הַעַל אֵלֶּה לֹא אֶפְקֹד נְאֻם ה' אִם בְּגוֹי אֲשֶׁר כָּזֶה לֹא תִתְנַקֵּם נַפְשִׁי:

Torat Moshe, Leviticus 19:9-10

Translation

Original

Do not think that you are giving to the poor from your own possession, or that I despised the poor person by not giving him as I gave you. For he is my son, as you are, and his share is in your grain; it is to your benefit to give him his share from your property. This is the meaning of the use of the plural form – “And when you [pl.] reap” – in the beginning of the verse, and the use of the singular – “You [s.] shall not wholly reap afterward.” At the beginning the Torah uses the plural to designate the common ownership of the field by the owner, the poor, and the stranger, for in truth, they share in it. Additionally, the owner usually hires poor people and strangers to harvest the field, so the use of the plural form of “reap” refers to the owner and the reapers. Afterward – do not wholly reap but leave the corner – is addressed to the owner himself. [AJWS translation]

ולא יעלה על רוחך כי משלך אתה נותן לעני או כי מאסתיו מתת לו לחם כאשר נתתי לך. כי גם בני הוא כמוך, אך חלקו הוא בתבואתך, ולזכותך כוונתי לתת לו חלקו מתחת ידיך. וזהו החילו בלשון רבים, באומרו 'ובקצרכם,' וצאתו בלשון יחיד באומרו 'לא תכלה' וכו'. מתחילה אמר לשון רבים, לומר קציר ארצכם של בעל השדה ועני והגר, לפי האמת כי חלקם שם. ומה גם כי דרך העשיר להעמיד קוצרים שכירים עני וגר, ועל בעל הבית והקוצרים אמר 'ובקצרכם את קציר ארצכם.' ואחר כך אל בעל הבית 'לא תכלה' וכו'.

Rabbi Yerucham Levovitz, as quoted in Smiling Each Day, Rabbi Avraham Twerski (New York: Mesorah Publications, 1993)

Translation	Original
The seismograph has taught us that a tremor in any part of the world can be felt by a sufficiently sensitive instrument everywhere in the world. The same is true of a person’s deeds. One should not think that his actions do not affect others. Everything one does in some way affects everyone else in the world. [Avraham Twerski translation]

Ecclesiastes Rabbah 7:13

Translation	Original
When God created the first man, God showed him all the trees in the Garden of Eden and said, ‘See how beautiful and perfect are My creations! All that I have created, I created for you. Therefore, be mindful so that you do not abuse or destroy My world. For if you abuse or destroy it, there is no one to repair it after you.' [AJWS translation]	בשעה שברא הקב"ה את אדם הראשון נטלו והחזירו על כל אילני גן עדן ואמר לו ראה מעשי כמה נאים ומשובחין הן וכל מה שבראתי בשבילך בראתי, תן דעתך שלא תקלקל ותחריב את עולמי, שאם קלקלת אין מי שיתקן אחריך.

Mishna, Pirkei Avot 2:16

Translation	Original
It is not incumbent upon you to finish the task. Yet, you are not free to desist from it. [AJWS translation]	לא עליך המלאכה לגמור ולא אתה בן חורין ליבטל ממנה.

Talmud Bavli Brachot 40a

Translation	Original
Rav Yehudah said in the name of Rav: It is forbidden to eat before feeding one's animal, as it says, "I will give grass in thy fields for thy cattle, and then, thou shalt eat and be satisfied" (Deuteronomy 11). [translation by Soncino, edited for accessibility and gender neutrality]	דאמר רב יהודה אמר רב אסור לאדם שיאכל קודם שיתן מאכל לבהמתו שנאמר +דברים י"א+ ונתתי עשב בשדך לבהמתך והדר ואכלת ושבעת

Deuteronomy 10:18-19

Translation	Original
[God] upholds the cause of the orphan and the widow, and befriends the stranger, providing him/her with food and clothing. -- You too must befriend the stranger, for you were strangers in the land of Egypt. [JPS translation edited for gender-neutrality]	עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה: וַאֲהַבְתֶּם אֶת הַגֵּר כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם:

Deuteronomy 23:8

Translation	Original
You shall not abhor an Edomite, for he is your kinsman. You shall not abhor an Egyptian, for you were a stranger in his land. [JPS translation]	לֹא תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא, לֹא תְתַעֵב מִצְרִי כִּי גֵר הָיִיתָ בְאַרְצוֹ:

Deuteronomy 26:5-8

Translation

Original

You shall then recite as follows before Adonai your God: "My father was a fugitive Aramean; he went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. We cried to Adonai, the God of our fathers, and Adonai heard our plea and saw our plight, our misery and our oppression. Adonai freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents. [JPS translation edited for gender-neutrality]

וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה' אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב: וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה: וַנִּצְעַק אֶל ה' אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע ה' אֶת קֹלֵנוּ וַיַּרְא אֶת עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ: וַיּוֹצִאֵנוּ ה' מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים:

Deuteronomy 27: 18-19

Translation	Original
Cursed be the one who misdirects a blind person on his/her way. -- And all the people shall say, Amen. Cursed be the one who subverts the rights of the stranger, the orphan, and the widow. -- And all the people shall say, Amen. [JPS translationedited for gender-neutrality]	אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל הָעָם אָמֵן: אָרוּר מַטֶּה מִשְׁפַּט גֵּר יָתוֹם וְאַלְמָנָה וְאָמַר כָּל הָעָם אָמֵן:

Deuteronomy 5:12-15

Translation

Original

Observe the Sabbath day, to keep it holy, as Adonai your God commanded you. Six days you shall labor and do all your work; but the seventh day is a Sabbath of Adonai your God; you shall not do any work-- you, your son or your daughter, or your male or your female slave, your ox or your ass, or any of your cattle, or your stranger in your settlements, so that your male and female slave may rest as you do. Remember that you were a slave in the land of Egypt and Adonai your God freed you from there with a mighty hand and an outstretched arm; therefore Adonai your God commanded you to observe the Sabbath day. [JPS translation edited for gender-neutrality]

שָׁמוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ ה' אֱלֹהֶיךָ: שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ: וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַה' אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ: וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ ה' אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל כֵּן צִוְּךָ ה' אֱלֹהֶיךָ לַעֲשׂוֹת אֶת יוֹם הַשַּׁבָּת:

Mishna, Pirkei Avot 5:10

Translation	Original
There are four types of character in men: 1) He that says, "Mine is mine, and yours is yours." This is a neutral type; some say this is a Sodom-type of character. 2) He that says, "Mine is yours and yours is mine," is an unlearned person. 3) He that says, "Mine is yours and yours is yours," is a pious man. 4) He that says, "Mine is mine, and yours is mine," is a wicked man. [Soncino translation]	ארבע מדות באדם האומר שלי שלי ושלך שלך זו מדה בינונית ויש אומרים זו מדת סדום שלי שלך ושלך שלי עם הארץ שלי שלך ושלך שלך חסיד שלי שלי ושלך שלי רשע:

Mishna Avot 5:13

Translation

Original

There are four types of charity givers. One who wishes to give, but that others should not give: their eye is evil towards that which belongs to others; One who wishes that others should give, but that they themselves should not give: their eye is evil towards that which is their own; One who desires that they themselves should give, and that others should give: they are pious; One who desires that they themselves should not give and that others too should not give: they are wicked. [translation by USCJ, edited for gender neutrality]

ארבע מדות בנותני צדקה הרוצה שיתן ולא יתנו אחרים עינו רעה בשל אחרים יתנו אחרים והוא לא יתן עינו רעה בשלו יתן ויתנו אחרים חסיד לא יתן ולא יתנו אחרים רשע:

Midrash Tanhuma, Mishpatim 2

Translation

Original

If a person of learning participates in public affairs and serves as judge or arbiter, he gives stability to the land... But if he sits in his home and says to himself, “What have the affairs of society to do with me?... Why should I trouble myself with the people’s voices of protest? Let my soul dwell in peace!”—if he does this, he overthrows the world. [translation by Hazon]

מַלְכָּהּ שֶׁל תּוֹרָה, בְּמִשְׁפָּט שֶׁהוּא עוֹשֵׂה, מַעֲמִיד אֶת הָאָרֶץ... אִם מֵשִׂים אָדָם עַצְמוֹ כִּתְרוּמָה הַזּוּ שְׁמוּשְׁלֶכֵת בְּזָוִיוֹת הַבָּיִת וְאוֹמֵר: מָה לִי בְּטוֹרַח הַצִּבּוּר ?מָה לִי בְּדִינֵיהֶם? מָה לִי לִשְׁמוֹעַ קוֹלָם? שָׁלוֹם עָלֶיךָ נַפְשִׁי! הֲרֵי זֶה מַחֲרִיב אֶת הָעוֹלָם.

Susan Sontag, "Regarding the Pain of Others" (New York: Picador, 2003)

Translation

Original

So far as we feel sympathy, we feel we are not accomplices to what caused the suffering. Our sympathy proclaims our innocence as well as our impotence. To that extent, it can be (for all our good intentions) an impertinent — if not an inappropriate — response. To set aside the sympathy we extend to others beset by war and murderous politics for a consideration of how our privileges are located on the same map as their suffering, and may — in ways that we prefer not to imagine — be linked to their suffering, as the wealth of some may imply the destitution of others, is a task for which the painful, stirring images supply only the initial spark.

Rambam, Laws of Gifts to the Poor 8:10

Translation

Original

Redeeming captives takes precedence over providing food and clothing for the poor. There is no greater mitzvah than redeeming captives, for the captive is in the category of the starving, the thirsting, and the naked, indeed in danger of losing his own life. One who remains indifferent to his redemption transgresses, “Do not harden your heart," and "Do not clench your hand," and "Do no stand idly by blood of your brother,” and "he shall rule ruthlessley in your sight," and "You shall open your hand to your poor," and "Your brother shall live with you," and, “Love your neighbor as yourself,” and "Save those taken to their death." There is no more inclusive mitzvah than redeeming captives. [AJWS translation]

פדיון שבויים קודם לפרנסת עניים ולכסותן, ואין לך מצוה גדולה כפדיון שבויים שהשבוי הרי הוא בכלל הרעבים והצמאים והערומים ועומד בסכנת נפשות, והמעלים עיניו מפדיונו הרי זה עובר על לא תאמץ את לבבך ולא תקפוץ את ידך ועל לא תעמוד על דם רעך ועל לא ירדנו בפרך לעיניך, ובטל מצות פתח תפתח את ידך לו, ומצות וחי אחיך עמך, ואהבת לרעך כמוך, והצל לקוחים למות והרבה דברים כאלו, ואין לך מצוה רבה כפדיון שבויים.

Rambam's Eight Chapters, Chapter 4

Translation

Original

Goodness of heart - [falls] between meanness and excessive kindness. (And because these virtues do not have a name in our language - it is necessary to explain them and to explain what the philosophers wanted: A good heart - this is called to one for whom all his intentions are to improve the state of man with his body, his wisdom and his money to the maximum of his ability but without causing any harm or contempt. This is the middle path. The mean one - he is the opposite of this and he is one who does not want to contribute to humanity a thing, even things which he is not lacking and would not be a bother to him nor cause him damage. This is the fartherest extreme. And the excessively good heart - this is one who does all the things listed above in "good heart" but does them even when they cause him great damage, or contempt, or trouble, or great loss. This is the first extreme.) [AJWS translation]

וטוב-לב - ממצע בין הנבלה ויתרון טוב הלבב. (ומפני שאין למדות האלה שם ידוע בלשוננו - צריך לפרש עניניהם, ומה שרוצים בו הפלוסםפים: לב טוב - קוראים: מי שכל כונתו להיטיב לבני אדם בגופו, ועצתו, ובממונו בכל יכלתו, בלתי שישיגהו נזק או בזיון, והוא האמצעי. והנבל - הוא הפך זה, והוא: מי שאינו רוצה להועיל לבני אדם דבר, אפילו במה שאין לו בו חסרון, ולא טרח, ולא נזק - והוא: הקצה האחרון. ויתרון טוב הלבב - הוא: שעושה דברים הנזכרים ב"לב טוב" ואפילו אם ישיגהו בזה נזק גדול, או בזיון, או טרח רב והפסד מרבה - והוא: הקצה הראשון).

Ibn Ezra, Exodus 22:23

Translation	Original
After it says, "Do not oppress" in the plural the language changes to be singular..., for anyone who sees a person oppressing an orphan or a widow and does not come to their aid, they will also be considered oppressors. [AJWS translation]	ואחר שאמר לא תענון לשון רבים אמר אם... תענה, כי כל רואה אדם שהוא מענה יתום ואלמנה ולא יעזרם, גם הוא יחשב מענה:

Leviticus 25:35

Translation	Original
And if your brother becomes poor and his means fail him with you, then you shall strengthen him, be he a stranger or a settler, he shall live with you. [JPS translation]	וְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ:

Isaiah 1:17

Translation	Original
Learn to do good. Devote yourselves to justice; aid the wronged. Uphold the rights of the orphan; defend the cause of the widow. [JPS translation]	לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה:

Proverbs 14:31

Translation	Original
He who oppresses the poor, blasphemes his Maker. He who is gracious to the needy honors God. [JPS translation]	עֹשֵׁק דָּל חֵרֵף עֹשֵׂהוּ וּמְכַבְּדוֹ חֹנֵן אֶבְיוֹן:

Proverbs 31:5-9

Translation

Original

Lest they drink and forget what has been ordained, and infringe on the rights of the poor. Give strong drink to the hapless and wine to the embittered. Let them drink and forget their poverty, and put their troubles out of mind. Speak up for the dumb, for the rights of all the unfortunate. Speak up, judge righteously, champion the poor and the needy. [JPS translation]

פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק וִישַׁנֶּה דִּין כָּל בְּנֵי עֹנִי: תְּנוּ שֵׁכָר לְאוֹבֵד וְיַיִן לְמָרֵי נָפֶשׁ: יִשְׁתֶּה וְיִשְׁכַּח רִישׁוֹ וַעֲמָלוֹ לֹא יִזְכָּר עוֹד: פְּתַח פִּיךָ לְאִלֵּם אֶל דִּין כָּל בְּנֵי חֲלוֹף: פְּתַח פִּיךָ שְׁפָט צֶדֶק וְדִין עָנִי וְאֶבְיוֹן:

Albert Vorspan and David Saperstein, Jewish Dimensions of Social Justice (New York: UAHC Press, 1998), 94

Translation

Original

By the Middle Ages, community responsibility encompassed every aspect of life. The Jewish community regulated market prices so that the poor could purchase food and other basic commodities at cost. Wayfarers were issued tickets, good for meals and lodging at homes of members of the community, who took turns in offering hospitality. Both these practices anticipated "meal tickets" and modern food stamp plans. Some Jewish communities even established "rent control," directing that the poor be given housing at rates they could afford. In Lithuania, local trade barriers were relaxed for poor refugees. When poor young immigrants came from other places, the community would support them until they completed their education or learned a trade. The organization of charity became so specialized that numerous societies were established to keep pace with all the needs. Each of the following functions was assumed by a different society on behalf of the community at large: visiting the sick, burying the dead, furnishing dowries for poor girls, providing clothing, ransoming captives, supplying maternity needs, and providing necessities for observing holidays. In addition there were public inns for travelers, homes for the aged, orphanages, and free medical care. As early as the eleventh century, a hekdesh ("hospital") was established by the Jewish community of Cologne, primarily for poor and sick travelers. Many later medieval Jewish communities in Poland and Germany adopted this pattern. Spanish Jewish communities hired doctors to serve the entire community to ensure that health care was available to all.

Proverbs 14:31

Translation	Original
He who oppresses the poor, blasphemes his Maker. He who is gracious to the needy honors God. [JPS translation]	עֹשֵׁק דָּל חֵרֵף עֹשֵׂהוּ וּמְכַבְּדוֹ חֹנֵן אֶבְיוֹן:

Isaiah 1:17

Translation	Original
Learn to do good. Devote yourselves to justice; aid the wronged. Uphold the rights of the orphan; defend the cause of the widow. [JPS translation]	לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה:

Leviticus 25:35

Translation	Original
And if your brother becomes poor and his means fail him with you, then you shall strengthen him, be he a stranger or a settler, he shall live with you. [JPS translation]	וְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ:

Ibn Ezra, Exodus 22:23

Translation	Original
After it says, "Do not oppress" in the plural the language changes to be singular..., for anyone who sees a person oppressing an orphan or a widow and does not come to their aid, they will also be considered oppressors. [AJWS translation]	ואחר שאמר לא תענון לשון רבים אמר אם... תענה, כי כל רואה אדם שהוא מענה יתום ואלמנה ולא יעזרם, גם הוא יחשב מענה:

Rambam's Eight Chapters, Chapter 4

Translation

Original

Goodness of heart - [falls] between meanness and excessive kindness. (And because these virtues do not have a name in our language - it is necessary to explain them and to explain what the philosophers wanted: A good heart - this is called to one for whom all his intentions are to improve the state of man with his body, his wisdom and his money to the maximum of his ability but without causing any harm or contempt. This is the middle path. The mean one - he is the opposite of this and he is one who does not want to contribute to humanity a thing, even things which he is not lacking and would not be a bother to him nor cause him damage. This is the fartherest extreme. And the excessively good heart - this is one who does all the things listed above in "good heart" but does them even when they cause him great damage, or contempt, or trouble, or great loss. This is the first extreme.) [AJWS translation]

וטוב-לב - ממצע בין הנבלה ויתרון טוב הלבב. (ומפני שאין למדות האלה שם ידוע בלשוננו - צריך לפרש עניניהם, ומה שרוצים בו הפלוסםפים: לב טוב - קוראים: מי שכל כונתו להיטיב לבני אדם בגופו, ועצתו, ובממונו בכל יכלתו, בלתי שישיגהו נזק או בזיון, והוא האמצעי. והנבל - הוא הפך זה, והוא: מי שאינו רוצה להועיל לבני אדם דבר, אפילו במה שאין לו בו חסרון, ולא טרח, ולא נזק - והוא: הקצה האחרון. ויתרון טוב הלבב - הוא: שעושה דברים הנזכרים ב"לב טוב" ואפילו אם ישיגהו בזה נזק גדול, או בזיון, או טרח רב והפסד מרבה - והוא: הקצה הראשון).

Rambam, Laws of Gifts to the Poor 8:10

Translation

Original

Redeeming captives takes precedence over providing food and clothing for the poor. There is no greater mitzvah than redeeming captives, for the captive is in the category of the starving, the thirsting, and the naked, indeed in danger of losing his own life. One who remains indifferent to his redemption transgresses, “Do not harden your heart," and "Do not clench your hand," and "Do no stand idly by blood of your brother,” and "he shall rule ruthlessley in your sight," and "You shall open your hand to your poor," and "Your brother shall live with you," and, “Love your neighbor as yourself,” and "Save those taken to their death." There is no more inclusive mitzvah than redeeming captives. [AJWS translation]

פדיון שבויים קודם לפרנסת עניים ולכסותן, ואין לך מצוה גדולה כפדיון שבויים שהשבוי הרי הוא בכלל הרעבים והצמאים והערומים ועומד בסכנת נפשות, והמעלים עיניו מפדיונו הרי זה עובר על לא תאמץ את לבבך ולא תקפוץ את ידך ועל לא תעמוד על דם רעך ועל לא ירדנו בפרך לעיניך, ובטל מצות פתח תפתח את ידך לו, ומצות וחי אחיך עמך, ואהבת לרעך כמוך, והצל לקוחים למות והרבה דברים כאלו, ואין לך מצוה רבה כפדיון שבויים.

Susan Sontag, "Regarding the Pain of Others" (New York: Picador, 2003)

Translation

Original

So far as we feel sympathy, we feel we are not accomplices to what caused the suffering. Our sympathy proclaims our innocence as well as our impotence. To that extent, it can be (for all our good intentions) an impertinent — if not an inappropriate — response. To set aside the sympathy we extend to others beset by war and murderous politics for a consideration of how our privileges are located on the same map as their suffering, and may — in ways that we prefer not to imagine — be linked to their suffering, as the wealth of some may imply the destitution of others, is a task for which the painful, stirring images supply only the initial spark.

Babylonian Talmud, Yoma 22b

Translation

Original

When the Holy Blessed One said to Saul: Now go and smite Amalek, he said: If on account of one person the Torah said: Perform the ceremony of the heifer whose neck is to be broken, how much more [ought consideration to be given] to all these persons! And if human beings sinned, what has the cattle committed; and if the adults have sinned, what have the little ones done? A divine voice came forth and said: "Be not righteous overmuch" (Ecclesiastes 7). [Soncino translation]

בשעה שאמר לו הקדוש ברוך הוא לשאול (שמואל א:טו) לך והכית את עמלק, אמר: ומה נפש אחת אמרה תורה הבא עגלה ערופה, כל הנפשות הללו על אחת כמה וכמה! ואם אדם חטא - בהמה מה חטאה? ואם גדולים חטאו - קטנים מה חטאו? יצאה בת קול ואמרה לו (קהלת ז) אל תהי צדיק הרבה.

Babylonian Talmud, Ta'anit 7a

Translation

Original

Said Rabbi Abahu: The day of rain is greater than the resurrection of the dead, for the resurrection of the dead concerns only the righteous, while the rain concerns both the righteous and the unjust. Rav Yosef disagreed, as Rav Yosef said: since it is equal with the resurrection of the dead -- they fixed it (in the liturgy) with resurrection of the dead. Rav Yehuda said: The day of rain is greater than the day on which the Torah was given.

אמר רבי אבהו: גדול יום הגשמים מתחיית המתים, דאילו תחיית המתים לצדיקים, ואילו גשמים ־ בין לצדיקים בין לרשעים. ופליגא דרב יוסף, דאמר רב יוסף: מתוך שהיא שקולה כתחיית המתים ־ קבעוה בתחיית המתים. אמר רב יהודה: גדול יום הגשמים כיום שניתנה בו תורה,

Genesis Rabbah 24:7

Translation

Original

Ben ‘Azzai said: “'This is the book of the descendants of Adam' is a great principle of the Torah.” R. Akiva said: "'Love your neighbor as yourself' (Leviticus 19:18) is a great principle, so that you must not say, "Since I have been put to shame, let my neighbor be put to shame, since I have been cursed, let my neighbor be cursed." R. Tanhuma said: "If you do so, know whom you put to shame, for 'In the image of God did God make him'" (Genesis 5:1). [AJWS translation]

בן עזאי אומר זה ספר תולדות אדם זה כלל גדול בתורה, ר"ע אומר (ויקרא יט) ואהבת לרעך כמוך, זה כלל גדול בתורה, שלא תאמר הואיל ונתבזיתי יתבזה חבירי עמי הואיל ונתקללתי יתקלל חבירי עמי, א"ר תנחומא אם עשית כן דע למי אתה מבזה, בדמות אלהים עשה אותו.

Mishnah, Pesachim 10:5

Translation

Original

In every generation, one is obligated to see himself as if he left Egypt, as it is said (Exodus 13), “And you will tell you son on that day, saying, ‘Because of this that God did for me when I left Egypt.’” Therefore we are obliged to thank, praise, glorify, extol, exalt, beatify, bless, etc., etc. to the One who did all these miracles for our ancestors and for us: Who brought us out from slavery to freedom, from sadness to joy, from mourning to festivity, from darkness to great light, from servitude to redemption. And we say before Him, Hallelujah. [Soncino translation]

בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים שנאמר (שמות יג) והגדת לבנך ביום ההוא לאמר בעבור זה עשה ה' לי בצאתי ממצרים לפיכך אנחנו חייבין להודות להלל לשבח לפאר לרומם להדר לברך לעלה ולקלס למי שעשה לאבותינו ולנו את כל הניסים האלו הוציאנו מעבדות לחירות מיגון לשמחה ומאבל ליום טוב ומאפילה לאור גדול ומשעבוד לגאולה ונאמר לפניו הללויה:

Esther 4:14

Translation	Original
On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father's house will perish. And who knows, perhaps you have attained to royal position for just such a crisis. [JPS translation]	כִּי אִם הַחֲרֵשׁ תַּחֲרִישִׁי בָּעֵת הַזֹּאת רֶוַח וְהַצָּלָה יַעֲמוֹד לַיְּהוּדִים מִמָּקוֹם אַחֵר וְאַתְּ וּבֵית אָבִיךְ תֹּאבֵדוּ וּמִי יוֹדֵעַ אִם לְעֵת כָּזֹאת הִגַּעַתְּ לַמַּלְכוּת:

Exodus 23:5

Translation	Original
When you see the donkey of your enemy lying under its burden and would refrain from raising it, you must nevertheless raise it with him. [JPS translation]	כִּי תִרְאֶה חֲמוֹר שֹׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ:

Jeremiah 22:13-17

Translation

Original

Ha! He who builds his house with unfairness and his upper chambers with injustice, who makes his fellow man work without pay and does not give him his wages, who thinks: I will build me a vast palace with spacious upper chambers, provided with windows, paneled in cedar, painted with vermilion! Do you think you are more a king because you compete in cedar? Your father ate and drank and dispensed justice and equity -- then all went well with him. He upheld the rights of the poor and needy -- then all was well. That is truly heeding Me -- declares the LORD. But your eyes and your mind are only on ill-gotten gains, on shedding the blood of the innocent, on committing fraud and violence. [JPS translation]

הוֹי בֹּנֶה בֵיתוֹ בְּלֹא צֶדֶק וַעֲלִיּוֹתָיו בְּלֹא מִשְׁפָּט בְּרֵעֵהוּ יַעֲבֹד חִנָּם וּפֹעֲלוֹ לֹא יִתֶּן לוֹ: הָאֹמֵר אֶבְנֶה לִּי בֵּית מִדּוֹת וַעֲלִיּוֹת מְרֻוָּחִים וְקָרַע לוֹ חַלּוֹנָי וְסָפוּן בָּאָרֶז וּמָשׁוֹחַ בַּשָּׁשַׁר: הֲתִמְלֹךְ כִּי אַתָּה מְתַחֲרֶה בָאָרֶז אָבִיךָ הֲלוֹא אָכַל וְשָׁתָה וְעָשָׂה מִשְׁפָּט וּצְדָקָה אָז טוֹב לוֹ:דָּן דִּין עָנִי וְאֶבְיוֹן אָז טוֹב הֲלוֹא הִיא הַדַּעַת אֹתִי נְאֻם ה': כִּי אֵין עֵינֶיךָ וְלִבְּךָ כִּי אִם עַל בִּצְעֶךָ וְעַל דַּם הַנָּקִי לִשְׁפּוֹךְ וְעַל הָעֹשֶׁק וְעַל הַמְּרוּצָה לַעֲשׂוֹת:

Leviticus 19:16

Translation	Original
You shall not be a tale-bearer among your people; you shall not stand idly by the blood of your neighbor; I am Adonai. [translation by AJWS]	לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי ה':

Abraham Joshua Heschel, “The Reasons for My Involvement in the Peace Movement” Moral Grandeur and Spiritual Audacity (New York: Farrar, Straus & Giroux, 1996)

Translation	Original
	The more deeply immersed I became in the thinking of the prophets, the more powerfully it became clear to me what the lives of the prophets sought to convey: that morally speaking there is no limit to the concern one must feel for the suffering of human beings. It also became clear to me that in regard to cruelties committed in the name of a free society, some are guilty, all are responsible.

Itturei Torah, Deuteronomy 25:17

Translation

Original

If the community of Israel had not forgotten these stragglers, but rather, had brought them close under the wings of God's presence in order to return them underneath the clouds of glory so that they would be together with the whole house of Israel, then Amalek would not have overcome them. But because these stragglers were left behind, Amalek was successful. This is a sign for generations: When the entire community is supported and together, then Amalek cannot gain control. [AJWS translation]

עמלק לא היה יכול לנצח אלא את זה שהיה בפני עצמו, פרוש מן הכלל, שהענן היה פולטו, והוא נפל ביד עמלק. אבל הללו שהיו ביחד, מחוברים לכלל ישראל, היה הענן מגן עליהם ולא נפלו ביד עמלק. סימן הוא לדורות: כל זמן שישראל באחדות אין עמלק שולט בהם.

Rabbi David Jay Kaufman, "We Cannot Stand Idly By," April 28, 2006 from "Justice, Righteousness, and Kindness"

Translation	Original
	Dr. Hertzberg (Rabbi Arthur Hertzberg) taught that in the Talmud, the rabbis concluded that Jews could not be secure and live happy lives unless the rest of the world had risen beyond its wars and hungers. To this train of thought the rabbis added that the true woes of the world are those which affect everyone. [Rabbi David Kaufman's blog]

Rabbi Emanuel Rackman, “Torah Concept of Empathic Justice Can Bring Peace,” The Jewish Week, (New York, 3 April 1977), p.19

Translation	Original
	[Empathic justice] seeks to make people identify themselves with each other – with each other’s needs, with each other’s hopes and aspirations, with each other’s defeats and frustrations. Because Jews have known the distress of slaves and the loneliness of strangers, we are to project ourselves into their souls and make their plight our own.

Rabbi Jonathan Sacks, "The Dignity of Difference", (London: Continuum, 2002), p.30

Translation

Original

David Hume noted that our sense of empathy diminishes as we move outward from the members of our family to our neighbors, our society and the world. Traditionally, our sense of involvement with the fate of others has been in inverse proportion to the distance separating us and them. What has changed is that television and the Internet have effectively abolished distance. They have brought images of suffering in far-off lands into our immediate experience. Our sense of compassion for the victims of poverty, war and famine, runs ahead of our capacity to act. Our moral sense is simultaneously activated and frustrated. We feel that something should be done, but what, how, and by whom?

Rabbi Joseph B. Soloveitchik, from A. Besdin, "Man of Faith in the Modern World: Reflections of the Rav" (New York: Ktav Pub Inc, 1989)

Translation

Original

The Modern Jew is entangled in the activities of the Gentile society in numerous ways - economically, politically, culturally, and on some levels, socially. We share in the universal experience. The problems of humanity, war and peace, political stability or anarchy, morality or permissiveness, famine, epidemics, and pollution transcend the boundaries of ethnic groups. A stricken environment, both physical and ideological, can wreak havoc upon all groups...It is our duty as human beings to contribute our energies and creativity to alleviate the pressing needs and anguish of mankind and to contribute to its welfare.

Rambam's Eight Chapters, Chapter 4

Translation

Original

Goodness of heart - [falls] between meanness and excessive kindness. (And because these virtues do not have a name in our language - it is necessary to explain them and to explain what the philosophers wanted: A good heart - this is called to one for whom all his intentions are to improve the state of man with his body, his wisdom and his money to the maximum of his ability but without causing any harm or contempt. This is the middle path. The mean one - he is the opposite of this and he is one who does not want to contribute to humanity a thing, even things which he is not lacking and would not be a bother to him nor cause him damage. This is the fartherest extreme. And the excessively good heart - this is one who does all the things listed above in "good heart" but does them even when they cause him great damage, or contempt, or trouble, or great loss. This is the first extreme.) [AJWS translation]

וטוב-לב - ממצע בין הנבלה ויתרון טוב הלבב. (ומפני שאין למדות האלה שם ידוע בלשוננו - צריך לפרש עניניהם, ומה שרוצים בו הפלוסםפים: לב טוב - קוראים: מי שכל כונתו להיטיב לבני אדם בגופו, ועצתו, ובממונו בכל יכלתו, בלתי שישיגהו נזק או בזיון, והוא האמצעי. והנבל - הוא הפך זה, והוא: מי שאינו רוצה להועיל לבני אדם דבר, אפילו במה שאין לו בו חסרון, ולא טרח, ולא נזק - והוא: הקצה האחרון. ויתרון טוב הלבב - הוא: שעושה דברים הנזכרים ב"לב טוב" ואפילו אם ישיגהו בזה נזק גדול, או בזיון, או טרח רב והפסד מרבה - והוא: הקצה הראשון).

Rambam, Laws of Gifts to the Poor 8:10

Translation

Original

Redeeming captives takes precedence over providing food and clothing for the poor. There is no greater mitzvah than redeeming captives, for the captive is in the category of the starving, the thirsting, and the naked, indeed in danger of losing his own life. One who remains indifferent to his redemption transgresses, “Do not harden your heart," and "Do not clench your hand," and "Do no stand idly by blood of your brother,” and "he shall rule ruthlessley in your sight," and "You shall open your hand to your poor," and "Your brother shall live with you," and, “Love your neighbor as yourself,” and "Save those taken to their death." There is no more inclusive mitzvah than redeeming captives. [AJWS translation]

פדיון שבויים קודם לפרנסת עניים ולכסותן, ואין לך מצוה גדולה כפדיון שבויים שהשבוי הרי הוא בכלל הרעבים והצמאים והערומים ועומד בסכנת נפשות, והמעלים עיניו מפדיונו הרי זה עובר על לא תאמץ את לבבך ולא תקפוץ את ידך ועל לא תעמוד על דם רעך ועל לא ירדנו בפרך לעיניך, ובטל מצות פתח תפתח את ידך לו, ומצות וחי אחיך עמך, ואהבת לרעך כמוך, והצל לקוחים למות והרבה דברים כאלו, ואין לך מצוה רבה כפדיון שבויים.

Shulchan Aruch, Choshen Mishpat 427:8

Translation

Original

And so too any obstacle that endangers life, it is a positive commandment to remove it and to be very careful around it as it is said, “Protect yourself and guard yourself." (Deuteronomy 4:9) And if he did not remove and set aside these obstacles that are dangerous, he violated the positive commandment and also violated the commandment, “Do not bring bloodguilt upon yourself” (Deuteronomy 22:8). [AJWS translation]

וכן כל מכשול שיש בו סכנת נפשות, מצות עשה להסירו ולהשמר ממנו ולהזהר בדבר יפה שנאמר: השמר לך ושמור נפשך (דברים ד, ט) ואם לא הסיר והניח המכשולות המביאים לידי סכנה ביטל מצות עשה: עבר בלא תשים דמים (דברים כב, ח).

Shulchan Aruch, Yoreh De'ah 336:1

Translation	Original
The Torah gave permission to the doctor to heal, and it is even a commandment. Even more so, it is [the commandment] of saving a life. One who prevents himself from doing so is considered to have shed blood. [AJWS translation]	נתנה התורה רשות לרופא לרפאות ומצוה היא. ובכלל פיקוח נפש הוא. ואם מונע עצמו, הרי זה שופך דמים.

Babylonian Talmud, Brachot 19b

Translation	Original
Come and learn: Human dignity is so important that it supersedes even a biblical prohibition. [Soncino translation]	תא שמע: גדול כבוד הבריות שדוחה [את] לא תעשה שבתורה.

Psalms 113:7-9

Translation	Original
He raises the poor from the dust, lifts up the needy from the refuse heap to set them with the great, with the great men of His people. He sets the childless woman among her household as a happy mother of children. Hallelujah. [JPS translation]	מְקִימִי מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן: לְהוֹשִׁיבִי עִם נְדִיבִים עִם נְדִיבֵי עַמּוֹ: מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם הַבָּנִים שְׂמֵחָה הַלְלוּ יָהּ:

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