Excerpt Browser

This page displays the full text of excerpts.  When viewing a single excerpt, its “Share,” “Switch Article,” and “Comment” functions are accessible.

LEVITICUS — 18:5 live

LEV211 A fundamental Jewish concept gleaned from several chapters in this volume is that there is no higher priority in Judaism than the value of life. If the man's life is indeed in danger, then Maimonides (and normative Jewish law) rules that a Jew can violate every one of the Commandments in the Torah, except for the three cardinal sins (adultery, idol-worship, and murder) in order to save a human life--any human life, even a sick one (Maimonides, Hilchot Yesodai HaTorah 5:1-2). This is based on [this] verse that commands a Jew to stay alive in order to observe the commandments. The Talmud interprets this command to signify that it is preferable to violate one commandment like Shabbat in order to keep many more Sabbaths in the future, and uses the Torah phrase, "You shall live by them," to deduce that you shall not die by them (i.e., the commandments) (Yoma 85b).

SHOW FULL EXCERPT

LEVITICUS — 18:5 live

LEV227 The Talmud, based on [this] verse in Leviticus, explains why Judaism places such a high value on human life. It says that if a person can live another day to do more Mitzvot, it is imperative to violate one Mitzvah today. Thus, it can be said that except for three circumstances, there is no value in Judaism more important than the preservation of life (Yoma 85b). The juxtaposition of "He shall live by them" after stating in the same verse "You shall keep my statutes," shows us that Jews should read to verse, "You shall keep my statutes… as long as you live by them." Rabbi Judah, based on our first verse, will say that a Jew's purpose in life is to do Mitzvot. If Jews are alive, they can do more Mitzvot. Therefore, one can violate one Mitzvah (of the 610) in order to stay alive and do other Mitzvot.

SHOW FULL EXCERPT

LEVITICUS — 18:22 abhorrence

LEV245 The Torah clearly states its views about the act of homosexuality. Homosexuality, i.e., two men having sexual relations, is unmistakably prohibited [this verse]. The act is twice called a "To'aiva," an "abomination" and it is such a severe sin that it merits the death penalty in a Jewish court system (Leviticus 20:23). If not for the fact that homosexuality is prevalent and accepted in Western society today, there would be a little controversy about this Torah sin. It is clearly forbidden and never condoned anywhere in the Torah. The very context of the prohibition gives us an indication of the severity of the homosexual act (Leviticus 18:21-23). It is couched between the prohibitions of child sacrifice (to an idol) and bestiality (sexual relations with an animal). In almost every culture in the twenty-first century, these two acts are considered abhorrent, repugnant, and contrary to society's values. This attitude seems to reflect the Torah's attitude towards the act of homosexuality. It is only because homosexuality is relatively widespread and condoned by so many people today, a relatively new phenomenon, that it appears that the Torah is "out of step" with the real world. "Live and let live" concerning all sexual unions is a consensus that emerged only in the latter part the twentieth Century. This apparent conflict raises an important issue that has clear ramifications and will be discussed below. Although it is not specifically mentioned in the Torah, lesbianism was regarded by the Rabbis in the same manner as homosexuality -- i.e., as an unnatural sexual bond (Midrash, Sifra, Acharei Mot 8:8). They clearly forbade it in Jewish law as a Rabbinical violation without the classical punishment for sin (because no classical intercourse takes place) (Maimonides, Hilchot Isurei Bi'ah 21:8), but did suggest Rabbinic flogging as a punishment. The Code of Jewish Law adopts this view as well (Shulchan Aruch, Even Ha'er 20:2).

SHOW FULL EXCERPT

LEVITICUS — 19:14 insult

LEV394 Some people may (wrongly) feel that they can feel better about themselves by putting other people down. While this may temporarily make a person feel better, at the end of the day, every person knows his or her true value and worth. Just as you were created in the image of God with some Godliness inside of you, so too is every other person (Genesis 5:1). Based on this verse, the Midrash says that even if you feel that others have put you down and therefore you feel you have the right to also put others down, you may not do so (Midrash, Beraishit Rabbah 24:7). Since everyone has some Godliness inside, not only is this not the correct manner in which to behave, but by doing so, you are also putting down God Himself in the process. Logically, a person may reason that by hurting the other person, his or her own self-worth will be enhanced. But that is not how it works in Jewish law and in life. Thus, it is forbidden to curse oneself (since each person is a being with Godliness inside), and a Jew may not curse others if he or she feels they have been wronged (Mishna Shavuot 4:13). Even if the person being cursed will not find out about it, it is still forbidden to do so (see the chapter, "Putting Others Down" for deeper analysis of this idea). That is why the Torah forbids you to curse a deaf person, even though the deaf person will never hear those terrible words [this verse]. First, each person knows what he or she has done, and the verse ends with the phrase, "You shall fear God, I am God" to demonstrate that God also knows. In addition, the person who curses has diminished God, once again, by cursing one of His creations. In summary then, one is not only forbidden to put others down, but it will never enhance that person's self-esteem in the long run.

SHOW FULL EXCERPT

LEVITICUS — 19:14 stumbling

LEV400 [Continued from [[DEUT1152]] Deuteronomy 22:8 bloodguilt AMJV 118] …the safety of a home is a prime principle in Judaism, mandated by Jewish law. The Talmud expands upon this obligation of a person who owns a home. Not only must any stationary, permanent obstacle that is part of the structure of the house be protected, but even protecting a non-stationary object (like a gun) or anything located in the house that may pose a danger is also the responsibility of the homeowner. Thus, it is forbidden for a Jew to leave around the house a dangerous dog or a faulty ladder, as a possible danger (Bava Kama 15b). This would be analogous to leaving a gun lying around the house and not in a special safe (under lock and key). Judaism also prohibits endangering others even outside the home, as it forbids placing a stumbling block before a blind person, which is interpreted by all the commentaries not only in the physical sense but also metaphorically [this verse]. Therefore, it is forbidden to endanger anyone else, and maximum safety must be ensured. Why the Jewish stress on safety? Judaism is a religion of peace and tries to ensure a peaceful living, says the Talmud (Gittin 59b).

SHOW FULL EXCERPT

LEVITICUS — 19:16 basely

LEV463 It was due to the intolerance and disrespect of Talmud scholars for each other that the 24,000 students of Rabbi Akiva died, and the Jewish people today commemorate this great loss with a thirty-three day period of mourning between Passover and Shavout (Yevamot 62b). Judaism does not just believe in platitudes and declarations of its values. Rather, it puts these ideas of tolerance and respect for others into practice on an everyday level. This is the reason that it is forbidden to ignore the plight of a Jew in trouble or ignore even the lost object of someone else by passing by and not picking it up. The Jew is commanded to show respect and tolerance of others by helping and returning lost objects, no matter who are the owners [this verse, Deuteronomy 22:1-3].

SHOW FULL EXCERPT

LEVITICUS — 19:16 basely

LEV464 … there is a general obligation upon every Jew to help anyone in trouble. Thus, one verse prohibits a Jew from standing by and doing nothing when someone's life is in danger, and another verse obligates a person to return any lost object that once belonged to someone. (In Judaism this is an obligation, not a mere good deed [this verse, Deuteronomy 22:2]). This obligation to help anyone in danger was codified into Jewish law, and it requires a Jew to help anyone in a life-threatening situation or even in ordinary trouble (Shulchan Aruch, Choshen Mishpat 426:1).

SHOW FULL EXCERPT

RSS
First456789101112141617181920212223Last
Back To Top