DEUT692 See [[LEV316]] Leviticus 19:9 gleanings OXFORD 345-6

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DEUT695 See [[EXOD684]] Exodus 22:23 your OXFORD 39

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DEUT707 See [[LEV1062]] Leviticus 25:36 interest OXFORD 46

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DEUT743 (Continued from [[LEV316]] Leviticus 19:9 gleanings OXFORD 345-6). Jewish tradition does not provide a precise definition of "need" but offers paradigmatic examples, such as food, clothing, shelter, furnishings, and requirements of a family life. (S.A. Yoreh De'ah 251:1). The Talmud sets broad parameters for the extent of support in its exegesis of [this verse]. "You shall surely open your hand to him, and shall surely lend him sufficient for his need (or lack), according as he needs (lacks)." "Sufficient for his lack'--you are commanded to support him, and you are not commanded to enrich him; 'according as he lacks'--even to a horse to ride and a servant to run in front of him." (B. Ketubbot 67b) (By Aaron L. Mackler, "Jewish Bioethics: The Distribution of Health Care")

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DEUT764 The celebrated case of prosbul (B. Gittin 36a) [Normally, a sabbatical year cancels debts, but when Hillel saw that people were not lending, thus violating a biblical imperative, he created a system known as prosbul by which loans are transferred to the court for collection] easily lends itself to explanation in terms of internal values that coincide with universal ones (the passage states the biblically declared value of people being willing to lend money [this verse]). Likewise, laws whose stated rationale is tikkun olam [lit., "repair of the world" - AJL] , darkhei shalom (the ways of peace), kevod ha-beriyyot (human dignity), derakhehah darkhei no'am (ways of pleasantness) -- these are based on certain Jewish values, even if the latter coincide with universal values and serve as "a conduit for moral considerations." [Lengthy footnote with sources omitted]. Once armed with the distinction between internal and external values, we can declare also that the impetus behind limitations that authorities impose, based on their interpretations of the relevant laws, upon mamzerut, the stubborn and rebellious son, and Amalek, and their hesitation about applying certain laws altogether, was not external values but rather internal ones such as the value of life and the principle of just desert. [Lengthy footnote with sources omitted]. (By David Shatz, "Ethical Theories in the Orthodox Movement"

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DEUT781 See [[EXOD684]] Exodus 22:23 your OXFORD 39

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DEUT814 See [[EXOD521]] Exodus 21:2 free OXFORD 47

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DEUT830 See [[LEV1093]] Leviticus 25:45 property OXFORD 47

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DEUT838 See [[LEV1093]] Leviticus 25:45 property OXFORD 47

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DEUT841 See [[DEUT6]] Deuteronomy 1:13 pick OXFORD 485

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