DEUT1287 See [[DEUT780]] Deuteronomy 15:10 bless SPERO 25-6

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DEUT1288 Ethical Implications of "Chosenness". A deep and abiding motivation in Jewish ethics is the conviction of being "chosen" by the Lord for a special task. The biblical doctrine of the Chosen People was reinforced in the course of time by the recognition of the historic role that the Jewish people have played in originating and disseminating the doctrine of ethical monotheism. Even secularist Jewish thinkers, like A'had Ha'am and his followers, believed that, as Jews, they were heirs of a unique genius and of a unique destiny in the realm of spiritual values. This awareness of a distinctive past and a special destiny was usually, but not always, associated with the belief in the mysterious racial qualities of "the holy seed." In any case, this conviction heightened the sense of responsibility of Jewish people. While the rewards of their special status belonged to "the World to Come," the tasks that devolved upon them were relevant here and now. It was their duty to "sanctify the Name," or "to make His Name beloved in the world." As Jews they were priests, not hermits who withdrew into the wilderness in order to keep their soul "unspotted of this world," but secular priests, who labor in the market place. This motivation contrasted strangely with the fact that the Law usually confined all benevolent activities within the ethnic boundaries of the Jewish people. "From the stranger, you may take usury, but from your brother you may not" [this verse]. Nearly the entire civil law, outlining the principles of fair dealing, was limited in application to transactions among Jews. For this reason, Max Weber characterized Jewish ethics as being the primitive morals of a "closed society" (Binnenmoral). Even the recently deceased Leon Roth wondered whether the editors of the Talmud and other basic texts in the past five hundred years were conscious of any all-human obligations and values. Judaism, 1962. But, the strictly legal limitations of the law were counteracted by the belief that the Jewish people collectively were given the task of bringing all mankind to the service of the One God. Hence, their collective duty so to act as to bring glory to the Name.

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DEUT1289 Lend to non-Jews with interest. It is not fitting for us to bestow kindness except upon others like ourselves, who know Hashem and serve Him. When we refrain from doing kindness for other peoples, and we add charitably only towards our brethren, it shows that our concern and goodwill towards them stems from the fact that they keep Hashem’s Torah. If such is our intent when we refrain from acting charitably towards gentiles, such refraining brings us merit and reward, no less than when we act charitably towards our brethren.

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DEUT1290 See [[EXOD549]] Exodus 21:14 neighbor SPERO 126-30

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DEUT1291 See [[EXOD696]] Exodus 22:24 interest TAMARI 180-1

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DEUT1292 See [[EXOD699]] Exodus 22:24 interest TAMARI 181-2

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DEUT1293 Jacob took a vow voluntarily to give one part in ten for Heaven's purposes. [Genesis 28:22]. By the Torah's command, his children, the people Israel fall heir to that vow; so to speak, it continues in existence, for us to fulfill. And Scripture warns ... [this verse]. Do not wait until you have to part with your wealth "on demand," under duress. Whenever you can contribute to a deserving cause – to support the poor, to assure Torah study, or whatever – – and you have "tithe the money" to give, give it readily and cheerfully. For in any case Heaven will get its due from you. As the Mishnah puts it, the Holy One would tell wicked farmers in ancient Israel, "The things you did toward Me in the sunny season – – – you did not set apart t'rumah and tithes--will rob you of rain [in the rainy season]" (Midrash Sifre, Deuteronomy §40). Dare to hoard the tenth part for charity, and you will be left with nothing but guilt for your troubles.

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DEUT1294 The Rabbis taught: [A pledge to] charity is considered a vow, rendering one subject to the transgression of: "You shall not delay to pay it" (Erchin 6a)

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DEUT1296 Do not delay fulfilling one’s vows. See [[DEUT557]] Deuteronomy 12:5 vow CHINUCH 290-1

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DEUT1295 [This verse]. Punishment is incurred when delaying the fulfillment of one's vows and charitable obligations, even if one fulfills them later on. If one has vowed to give charity to the poor, he must immediately fulfill his obligation. If due to forgetfulness one happens to delay the fulfillment of his vows, for this to he is punished; since he is aware that man is prone to forgetfulness, he should have recalled his vows and giving him his full attention in such a way that they would never be forgotten, as the pasuk says (Mishlei 20:25), "A person's stumbling corrupts [his] sanctity, and he must inquire after [his] vows." Consequently, the punishment for his negligence will be harsh, as the pasuk says, (Koheles 5:5), "Do not allow your mouth to bring guilt upon your flesh, and do not tell the messenger that it was an error. Why let God be angry on account of your voice and destroy the work of your hands?" The explanation of, "Do not allow your mouth to bring guilt [upon your flesh]" is: why make a vow when you are not vigilant in its fulfillment, and bring guilt upon yourself? We have already explained this verse in The Gates of the Parameters of Vigilance [See the First Gate, note 97]. Our Sages, z"l, have said (Shabbos 32b) that for the sin of [unfulfilled] vows one's children die, as the pasuk says (Koheles 5:5), "... And destroy the work of your hands?" This pasuk can also be interpreted within the context of lashon hara; he will be punished for the inequity involved even if he had no intention of putting his neighbor to shame [The verse then means: "Do not speak lashon hara, and do not say that you did not intend to shame the other. Why would Hashem punish you for such in equity?" Devarim Rabbah 6:10]. (Continued at [[GEN1280]] Genesis 28:20 vow GATES 251).

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