DEUT705 There are many things which may not be condemned by the law, yet are culpable in the eyes of ethical teaching. These are actions which violate the moral standard, though not actually infringing upon the civil law (B. Metz. 108b). As an example, we may quote the law of the Shemitah, the seventh year of Release [this verse and 1-6]. Though the debt is automatically released with the advent of the seventh year, no debtor may take undue advantage of this law. Whenever possible, he should pay his debt before the arrival of the Shemitah year (Shebiit x.9) When the Rabbis suspected prevarication, they organized the device of the Prozbul, a declaration made in court before the execution of a loan to the effect that the law of limitation, by the entrance of the Sabbatical year, shall not apply to the loan to be transacted (Gittin 36a). This was no subterfuge but an honest attempt to make a law of the Torah conform to the spirit which first created it. It was also taught that since the Shemitah was contingent on the Jubilee year, the first was not applicable when the latter was no longer in force. Similarly, the various laws concerning the Erubin were so many honest attempts at keeping in the minds of the people the purpose of the Law. The permission to cook a little extra on the festival-day if it be a week-day in order to have food left over for the morrow, which is a Sabbath, when no cooking was allowed, is called Erev Tavshillin (Bezah 15b). The provision to unite families living in one court into one household by placing a meal in a common-room accessible to all was known as Eruv Hatzerot. These were devices true to the principle of "that he may live by them" (Leviticus xviii. 5). Without these modified interpretations of the Biblical laws, a conscientious fulfillment would be well-nigh impossible in the changing conditions of life on account of the hardships they entailed. (Continued at [[LEV224]] Leviticus 18:5 live LEHRMAN 81-2).

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DEUT724 See [[LEV1040]] Leviticus 25:35 straits LEHRMAN 54-5

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DEUT738 See [[LEV1040]] Leviticus 25:35 straits LEHRMAN 54-5

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DEUT775 Far from reducing social life to a series of accidental happenings and to policies of expediency, Judaism raises the whole gamut of human conduct to God and to those moral values whereby alone we can best serve Him. In describing man as a free moral agent Judaism parts company with Nietzsche and Schopenhauer, as well as with Christianity, who regarded wealth as immoral, even considering poverty as a virtue. The logic of Judaism refuses to share the belief that the desire for possessions is in itself immoral, especially if the desire be under control, and the possessions used for worthy purposes. Wealth entails duties which give it divine sanction. The protection of the weak by the strong ennobles the character of the protector. Charity is regarded not as a concession on the part of the rich, but as the practice of what is only fit and proper. The Hebrew term for charity -- Tsedakah -- literally means the right of the poor to share in the good things which God has bestowed on the more fortunate. "Thou shall surely give him ... because that for this thing the Lord thy God will bless thee..." [this verse].

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DEUT788 See [[LEV328]] Leviticus 19:10 poor LEHRMAN 205

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DEUT829 Though Judaism makes the idea of a Holy God the mainspring of noble conduct, it has avoided the pitfalls of the ancient systems. For it has not made life austere and joyless, begrudging man of life and laughter. The Shechinah only dwells in the spirit that knoweth the joy of successful achievement; and it is only gladness that brings man nearer to God. "And thou shall rejoice before the Lord thy God " [this verse] and again: "And thou shalt rejoice in thy festival ..." (Deuteronomy 16:14). Rabbi Berokha, who prided himself on his austerity, was told by Elijah that, of the crowds he beheld in the marketplace one day, those destined for eternal life in the World to Come would be two jesters. Why? Because they employed every means to cheer the depressed and to increase the world's tale of joy. (Taanit 22a). By this joyous discipline, Judaism sought to impress upon man that his body should become a ready servant of his will, performing with ease and pleasure all the work that, as a mechanism, it is capable of doing. ... (Continued at [[LEV648]] Leviticus xix. 18 love LEHRMAN 28-29).

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DEUT833 See [[DEUT820]] Deuteronomy 16:11 rejoice LEHRMAN 28-9

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DEUT876 See [[DEUT45]] Deuteronomy 4:2 add LEHRMAN 181

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DEUT942 See [[EXOD851]] Exodus 23:7 falsehood LEHRMAN 265

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DEUT1006 (Continued from [[LEV125]] Leviticus 11:44 sanctify LEHRMAN 73-4) It is a natural step from not being allowed to injure peace of mind by deprivation due to religious considerations, to the other demand of the halachah. This is, not to destroy anything even if it belongs to us -- not to mention if such destruction involves the property of another. This principle is known as bal tashit and is based on the provision in [this and following verse]. ... From this prohibition against destroying anything potential of serving a good purpose, it follows that none has a right to squander his fortune. Even for charitable causes is such uncontrolled action forbidden if the result of this excess philanthropy be that the distributor of his wealth now becomes a burden to society. Charity, too, has a limit beyond which it is not wise to go. "Let him who distributes his possessions to charity not distribute more than one fifth thereof, lest he himself become dependent on others for support" says a Rabbi. The reluctance with which the Jew regarded dependence on the bounty of another can be gauged from the prayer he utters at the conclusion of each meal: "We beseech thee, O Lord our God, let us not be in need either of gifts of mortals or of their loans, but only of Thy helping hand, which is full, open, holy and ample: so that we may not be ashamed nor confounded forever and ever." (Singer's Prayer Book, p. 281) (Birkat Hamazon)

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