DEUT1737 See [[DEUT608]] Deuteronomy 13:5 walk AMEMEI 235

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DEUT1735 Our Yiddish ancestors [said] with their usual matter-of-fact directness: "Even to die one needs help; no corpse ever buried himself" (Yiddish proverb). And that means help from the entire community; going to a funeral of someone you don't know is as true a mitzvah as burying a family member. When few attend a funeral, we feel bad; when many come, it assuages our sense of loss and our intimations of our own mortality. And that attitude has created our new interest in hospice care. Respectful, loving attention in the face of the ultimate void that is death shows that gemilut hasadim is more than duty, but an extended, felt kindness in which, once again, we emulate our Creator: "And God buried Moses in the valley" [this verse].

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DEUT1738 See [[EXOD979]] Exodus 32:10 thee COHON 296

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DEUT1739 See [[GEN433]] Genesis 3:21 clothed DORFF-RUTTENBERGSOC 5

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DEUT1742 We are obligated to bury the dead. Rabbi Simlai expounded, "The beginning of the Torah deals with chesed, and the end of the Torah deals with chesed. The beginning of the Torah records that God clothed the naked (see Braishis 3:21). The end of the Torah records that God buried the dead. (Sotah 14a). The Talmud states further, "Just as God buried the dead, so too must you emulate Him and bury the dead." (ibid). A person is obligated to interrupt his Torah studies to attend a funeral. As long as there are people who will take care of all the funeral arrangements, a person need not interrupt his Torah study until the actual time of the funeral. (Yorah Daiah 361:1, 2 and Shach 1,2). Whoever sees the funeral and does not join the procession is guilty of "mocking the poor" and deserves to be excommunicated. A person must accompany the dead for at least four amos (app. 8 feet). (Yorah Daiah 361:3)

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DEUT1733 [T]he sages said that the three characteristics most important to Jewish character are modesty, compassion, and kindness (Numbers Rabba 8:4). Hesed, what I have defined elsewhere as "love as deed," (Jonathan Sacks, To Heal a Fractured World (NewYork: Schocken, 2005), 44-56] is central to the Jewish value system. The sages based it on the acts of God Himself. R. Simlai taught: "The Torah begins with an act of kindness and ends with an act of kindness. It begins with God clothing the naked: "The Lord God made for Adam and his wife garments of skin and clothed them" (Genesis 3:21) – and it ends with Him caring for the dead: "and He [God] buried [Moses] in the valley" [this verse] (Sota 14a). Hesed -- providing shelter for the homeless, food for the hungry, or assistance to the poor; visiting the sick, comforting mourners, and providing a dignified burial for all – – became constitutive of Jewish life. During the many centuries of exile and dispersion Jewish communities were built around these needs. There were hevrot, "friendly societies," for each of them.

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DEUT1734 Fundamentally, the provision of welfare is seen in Judaism as an act of Imitatio Dei -- the imitation of God's ways-- and as such is the mark of the Jew, who is obligated to walk in God's paths. In a Talmudic discussion, a rabbi asked how one can compare oneself to God and be so presumptuous as to assume that one can walk in His footsteps. After all, He is eternal, He is all-consuming fire, He has neither shape nor form, etc. To this, the rejoinder was that just as God is all-merciful, so man should be merciful; just as God is kind and righteous, so man should be kind and righteous; just as God is careful to look after all the creatures in His world, so should man be. Rabbi Simlai taught, the Torah begins with an act of chesed (loving-kindness) and ends with an act of chesed. As it is written at the beginning of the Torah, “and the Lord God made garments of skin for Adam and Eve and clothed them” [Genesis 3:21]; And at the conclusion of the Torah, “he [God] buried him [Moses] in the valley in the land of Moab” [Deuteronomy 34:6]. Talmud Bavli, Sotah 14a This view of acts of welfare as an imitation of God's greatness was extended to every aspect of the welfare spectrum, not just the giving of gifts to the poor. So we find Shimon Hatsadik writing in the 4th century B.C.E.: “There are three things on which the world stands: on the Torah, on Divine service, and on acts of lovingkindness [chesed].” Mishnah, Avot, chapter 1, mishnah 2. The three are equally important in Judaism and equally essential for the construction of a religious and Godly nation. Acts of chesed were, therefore, considered to be characteristic of the Jewish people, both as individuals and as a nation.

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DEUT1741 See [[GEN439]] Genesis 3:21 clothed TELVOL2 139

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DEUT1736 R. Simlai expounded: Great is lovingkindness, for the beginning of the Torah is lovingkindness and its end is lovingkindness. The beginning (Genesis 3:21): "and the Lord God made for Adam and his wife, coats of skin, and He clothed them." The end: "and He buried them" (Sotah 9b)

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DEUT1743 [M]ore than any other religious literature, the Torah makes an absolute distinction between heaven and earth, between God and human beings. Because God is God, there is space for humans to be human. In Judaism the line dividing them is never blurred. How rare this is was pointed out by Walter Kaufmann: "in India, Jina and the Buddha, founders of two new religions in the sixth century BCE, came to be worshiped later by their followers. In China, Confucius and Lao-tze came to be deified. To the non-Christian, Jesus seems to represent a parallel case. In Greece, the heroes of the past were held to have been sired by a God or to have been born of Goddesses, and the dividing line between Gods and men became fluid. In Egypt, the Pharaoh was considered divine." (The Faith of a Heretic (Princeton, NJ: Princeton University Press, 2015), 187-8). In Israel, says Kaufmann, "no man was ever worshiped or accorded even semi-divine status. This is one of the most extraordinary facts about the religion of the Old Testament." (Ibid., 188). There never was a cult of Moses or any other biblical figure. That is why "no man knows Moses' burial place to this day" [this verse] so that it could never become a place of pilgrimage. No religion has held a higher view of humanity than the book that tells us we are each in the image and likeness of God. Yet none has been more honest about the failings of even the greatest. God does not ask us to be perfect. He asks us, instead, to take risks in pursuit of the right and the good, and to acknowledge the mistakes we will inevitably make. In Judaism the moral life is about learning and growing, knowing that even the greatest have feelings and even the worst of saving graces. It calls for humility about ourselves and generosity toward others. This unique blend of idealism and realism is morality at its most demanding and mature.

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