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DEUTERONOMY — 15:8 open

DEUT747 Our modern industrial food system, centered around policies like the Farm Bill, succeeds tremendously at producing corn and soy, the basic sources of much of our caloric intake, cheaply and efficiently. The evolution of the Farm Bill to its modern incarnation as an omnibus policy propping up cheap food makes sense in light of its origins--a time when supporting small farmers and growing their food supply were of vital national importance. Today our nation produces mass quantities of food--enough to feed everyone in the United States with plenty to spare—on limited land. … The importance of a stable and abundant food supply should not be overlooked or understated. After all, ensuring that everyone has enough food to eat as a Jewish value exhorted in the Torah and supported in the midrash: “When you are asked in the world-to-come, ‘What was your work?’ and you answer, ‘I fed the hungry,’ you will be told, ‘This is the gate of the Lord, enter into it, you who have fed the hungry’” (Midrash T’hillim 118:17). With government support for efficient production of cheap food, we can feed people not only in our country, but also around the world. This policy speaks clearly to food as a basic human right, no person should go hungry, and when there are people in need, we are obligated to help. In Deuteronomy 15:7-11 we are clearly commanded that when there is a poor person among us, we must not turn away, but rather we must provide as much help as is needed.... If the goal is to provide affordable and abundant sustenance efficiently, then the Farm Bill is a case study in successful public policy. … However, our food system and the policies that shape it have come under an enormous amount of criticism in recent years from the environmental, economic justice, and International Development communities. Under Farm Bill policies, our nation's agricultural system produces more food (mostly corn) than ever before, but it is becoming increasingly clear that this system has a wide variety of adverse and unintended consequences. The challenges of our modern food system is maintaining this unprecedented level of productivity without destroying our environment and causing a vast array of other unintended consequences for global health and hunger. As Michael Pollan explains in reference to our current federal food policy, “This focus on quantity may have made sense in a time of food scarcity, but today it gives us a school-lunch program that feeds chicken nuggets and Tater Tots to overweight and diabetic children.” The negative impact on health goes hand in hand with the unprecedented energy consumption associated with global food distribution, the greenhouse gases spewing from factory farms, and the negative impact on farmers in the developing world. Having enough food for all--and ensuring that those most in need have access to the most essential resource for survival--is an important, and deeply Jewish, goal. However we also value environmental stewardship and sustainability and can see that, among other negative effects, our industrial agricultural system despoils our environment and degrades our land so that the future food growth may be inhibited. The earliest verses of Genesis include the clear exhortation “to work [the earth] and to keep it” (Genesis 2:15), not just to use our resources to bring forth what we need--namely, food--but to be thoughtful guardians of our planet for current and future generations. (By Michael Namath and Rachel Cohen, “RAISING OUR VOICES FOR FOOD JUSTICE”)

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DEUTERONOMY — 15:8 open

DEUT753 While charitable giving in today's world is associated with many causes, including donations to museums, orchestras, and universities, tzedaka in the Bible refers exclusively to help extended to the poor. The Torah ordains both a positive and negative command: When confronted by a person in need, "You shall open, yes, open your hand to him" and not "harden your heart nor shut your hand against your needy brother" [this verse and previous].

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DEUTERONOMY — 15:8 sufficient

DEUT754 How much economic help is one obligated to give to his fellow man? Commenting on the passage "Thou shalt surely open thy hand," the Rabbi say, Open Thy hand even a hundred times. They interpret the words "sufficient for his needs" to mean that a man's needs are relative to his station in life. Hillel is said to have provided an impoverished descendent of a once prosperous family with a horse on which to take his exercise and a servant to attend him. Sifre, Deut. ad locum. Also Tosefta Pe'ah chap. 4:10. When Hillel could provide no servant for him, he himself "ran in front of him for three miles." Ketubot 67b. Sharing one's possessions with others is not associated in Judaism, as it is in other religions and philosophies, with any denigration of the possession of wealth. Sin does not inhere in affluence, nor virtue in poverty. The Rabbis, however, do not recommend the accumulation of wealth as a goal of life and frequently stress the pitfalls which surround the affluent. Hillel warned his students that "the more property, the more anxiety." Avot, chap. 2:8 ... However, the Jewish tradition does not commend such generosity as would reduce one to indigence and mendicancy, as is apparently urged by Jesus (numerous citations omitted) and is practiced by religious orders both in the west and the East. On the contrary, the Rabbis taught that one should not distribute in charitable gifts more than twenty percent of his resources at any one time. Ketubot 50a, Mishneh Torah, Hilkhot Arakhin veHaramin, ch. 8:13. The Rabbis do not permit one to dedicate all of his possessions even to God, and if he has done so, it is not to be accepted. Arakhin 28a.

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DEUTERONOMY — 15:8 sufficient

DEUT755 The Rabbis taught: When an orphan is ready to take a wife, first there is secured for him a house, a bed, and all the necessary utensils, and only then, a wife, as it is written: "sufficient for his lack, which is lacking to him": "Sufficient for his lack" -- this is a house; "which is lacking" -- this is a bed and table; "To him" -- this is a wife, as it is written (Genesis 2:18):"I shall make to him a help" (Ketuvoth 67b)

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DEUTERONOMY — 15:8 whatever

DEUT757 The Torah commands us to give a poor person "sufficient for his needs" [this verse]. Jewish law understands this to mean that we should try to provide precisely what that person lacks: "If he is hungry, he should be fed. If he needs clothes, he should be provided with clothes. If he has no household furniture or utensils, furniture and utensils should be provided… if he needs to be spoon-fed, then we must spoon-feed him" (Shulchan Arukh, Yoreh Deah 250:1).

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DEUTERONOMY — 15:9 base

DEUT758 [] how deficient is the person lacking the virtues of mercy and chesed. He removes himself from the presence of the Holy One, blessed be He, the Source of compassion and grace, and the Torah accordingly designates him as belia'al, base. See what Chazal have commented (Yalkut Shim'oni) on [this] verse. "Lest there be a base (belia'al) thought in your heart, saying: The seventh year, the year of release, is at hand." Beware lest you withhold compassion, for anyone who does is linked to idolatry and removes from himself the Yoke of Heaven, since the term belia'al implies beli'ol, without the Yolk [of Heaven]. Now this verse does not refer only to the withholding of charity, but to refusing to grant free loans as well (as I have found the Gemara [Gittin 37a] to indicate; and the same is borne out by the Sha'are Teshuvah [The Gates of Repentance, Feldheim, Jerusalem] of R. Yonah, and the Sefer Hachinuch, Mitzvah 480. Yet because of our many sins, many people are remiss in this virtue. I therefore sought after the reasons for this neglect and found them to be two. First, people are ignorant of the subject as such; they are unfamiliar with its details, of the instances to which it applies, since the trait of chesed is involved in a variety of activities: in acts towards rich as well as towards poor, towards the living and the dead, in kindnesses performed with one's person as well as with one's material resources, as Chazal have taught (Sukkah 49b). ... The second cause is that people fail to realize the inherent greatness of this virtue, how mighty is the power it exerts on its exponents, how much good it bestows on them and all their affairs, both in this world and in the world to come, and in saving them on a great day of judgment.

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DEUTERONOMY — 15:9 base

DEUT759 Parsimony. Some people avoid this mitzvah [i.e. charity - AJL] out of niggardliness (they begrudge others the use of their money). Chazal have already declared (Sotah 47b): "When the niggardly and plunderers of the poor multiplied, those who hardened their hearts and closed their hands against lending to the poor also increased, and they transgressed what is written in the Torah [this verse]: 'Beware that there be not a base thought in your heart…'" This is a very ugly trait. It leads one to refrain from giving charity and performing acts of chesed. It causes one to repress all feelings of pity and compassion--to stop up one's ears and to be deaf to the cry of the poor. Sometimes such conduct can even lead to bloodshed. So we find (Sotah 38b): "R. Yehoshua b. Levi said: The heifer whose neck has to be broken is only brought on account of niggardliness of spirit, as it is said (Deuteronomy 21:7): 'Our hands have not shed this blood.' Now, can it enter our minds that the elders of a Court of Justice are shedders of blood! The meaning is that the man found dead did not come to us for help and we dismissed him; we did not see him and let him go, i.e., he did not come to us for help and we dismissed him without supplying him with food; we did not see him and let him go without support (i.e. he needed food and could not obtain any. Seeing someone carrying food, he was driven by his hunger to snatch it from him. Thereupon, the other retaliated and killed him. [Rashi])." So if we see that a person approached his neighbor for some help and, because of this wicked trait of parsimony, the latter paid no attention to him, and the needy one died as a result, the Torah proclaims the refuser a shedder of blood.

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DEUTERONOMY — 15:9 base

DEUT760 Some of the Torah's severest condemnations were reserved for acts of omission--for that insidious moral paralysis which seems to infect people and stops them from stretching forth a helping hand or seeing a kind word or picking up the lost object. "Beware that there be not a base thought in thy heart" [this verse]. "Do not shut thy hand" [Deuteronomy 15:7]. "Thou shalt not see thy brother's ox driven away and hide thyself from them. … Thou mayest not hide thyself" [Deuteronomy 22:1-3]. Thus the individual who refuses a loan to a needy person is guilty of violating two commandments: (1) the transgression of omission, of not lending, and (2) the transgression of hardening one's heart.

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