DEUT1410 See [[DEUT796]] Deuteronomy 15:11 command AMJV 146

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DEUT1420 Unlike some religions, Judaism does not view pain as something that is generally positive or "part of the religious experience." The Talmud describes three kinds of people whose life is not really a life, and one of them is a person who feels pain all over his or her body at all times (Beitza 32b). It is therefore legitimate in Jewish thought to actively try to eliminate one's pain. Each day in the daily silent prayer, traditional Jews ask God to remove sorrow (caused by physical pain) and groaning (caused by psychological pain) (Twelfth blessing of the Shemoneh Esreh). In addition to this petition that is recited three times each day, Jews also ask God to remove their enemies, plague, the sword (set out against them), famine, and sorrow (from pain) during the evening prayer ("Hashkiveinu" prayer after Shema in the evening service). A Jew is permitted to ask a non-Jew to desecrate some Shabbat laws in order to help ameliorate a (mildly) sick person's pain. However, there are limits as to what a Jew is permitted to do in order to eliminate his or her pain (Shulchan Aruch, Orach Chaim 328:17). If a Jew is in very great pain or will even die as a result of sickness, and the doctors declare that the only way to remove the pain and save his life is for him to commit adultery with a particular married woman to whom he is attracted, the Talmud says that he is forbidden to do so even if he will die, since it violates one of the three cardinal sins of Judaism (Sanhedrin 75a). Maimonides codifies this concept into Jewish law, but also says that violating any other Torah commandments besides this one is certainly permitted if it will save the persons life (Maimonides, Hilchot Yesodai HaTorah 5:6). It is clearly forbidden for a Jew to cause someone else pain by physically striking another him or her. Shulchan Aruch derives this law from a criminal who sinned, and whose punishment by the court is lashes (Shulchan Aruch, Choshen Mishpat 420:1). The Torah says that if this criminal receives even one more lash than is due him, the Jewish court's representative who strikes him violates a Torah law of causing someone unnecessary pain [this verse; Maimonides, Hilchot Sanhedrin 16:12). If this is true for a sinner who was already found guilty of a crime and receives corporal punishment, how much more is it a sin to cause anyone else unnecessary pain? The prohibition of causing any unnecessary pain is taken so seriously in Judaism that a twentieth-century authority in Jewish law ruled that doctors who are first-year residents may not give patients any injections or put any needles into the bodies of their patients. Since they are not yet expert in these procedures, they will inevitably cause these patients more pain than is necessary since the shots given by veteran hospital workers will naturally be less painful, and it is therefore forbidden in Jewish law (Responsa Tzitz Eliezer 14:35). Similarly, Rabbi Dovid ben Zimra, who lived in the sixteenth-century, rules that if the Jews sees someone suffering while carrying a heavy physical load, that Jew is obligated to help the person by lightening the load and alleviating that person's pain. He who hesitates and does not help relieve that person's pain is guilty of several sins (Responsa Radvaz 728). Rabbi Judah Chasid writes that anyone who causes any unnecessary pain to another human being will be punished. And even causing unnecessary pain to an animal by putting a load on it that is too large or heavy or by striking it is forbidden, and that person is punished. If humans treat others with compassion, God will treat them with compassion (Sefer Chasidim 666).

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DEUT1463 See [[EXOD437]] Exodus 20:12 long AMJV 158-9

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DEUT1525 See [[DEUT596]] Deuteronomy 13:5 follow AMJV 103

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DEUT1526 See [[DEUT601]] Deuteronomy 13:5 follow AMJV 156

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DEUT1617 Animals are programmed from birth, and thus, their choices are limited. Animals are not capable of moral choices, and thus receive no reward for "doing the right thing" or punishment for acting immorally. Every human being faces many moral choices each day. Even though the Torah "commands" man to commit many moral acts or commandments, at the very end of the Torah, the Torah itself proclaims that man retains the right to reject God and these Commandments, and choose between right and wrong [Deuteronomy 30:15-19]. Of course, he will be rewarded or punished accordingly. This free choice and free will is described by Maimonides in detail (Maimonides, Hilchot Teshuva 5:1). It matters not with what tendencies and personality traits a human is born. He retains the ability to go on a moral or an immoral path, regardless of his environment or past history.

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DEUT1655 The central Book of Judaism, the Torah itself, is called a song, Shira [this verse]. Rabbi Naftali Tzvi Yehuda Berlin explains why the Torah is referred to by this term. He states that every song has lyrics and feelings that are implied beneath the surface and not plainly stated. So too, the Torah's main ideas and deeper concepts are not found in the plain text, but must be understood on a hidden, more subtle level, like a song. Ideas in the Torah, like in a song, are often intentionally illusive and implied, and not openly written (Ha'amek Davar, "Introduction to Genesis"). Perhaps, in addition, just as a song has many levels of understanding, the Torah is intended to be understood on many levels. And just as the song contains many feelings and moods within it and varies from person to person, so too, the Torah generates different feelings and moods for different people. Finally, just as the song inspires people, deeply moving them to action and change, so too, the Torah is meant to inspire individuals to act and to change.

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DEUT1723 The concepts of Joseph and Benjamin are two diametrically opposite systems. Both are children of Rachel, but Joseph always symbolizes the one who provides physical sustenance to the Jews (and to the Egyptians) (Genesis 47:12, 41:57). Joseph argues that the redemption comes about because of the building up of nationhood as well as physical building, and initially through Egypt and Shechem. Benjamin, the only son of Jacob born in Israel and who never bowed to Eisav, is known as "Yedid Adonai--the beloved of the Lord," [this verse] symbolizing pure holiness and spirituality. (See the chapter, "Judaism: A Religion or a Nation" for a fuller discussion of these two philosophies.) Thus, the argument rages then and today about how Jerusalem will be built -- from the material, bricks, and mortar symbolized by Joseph, or spiritually, symbolized by Benjamin and by the Messiah of David when he will build the Holy Temple. (The Davidic Messiah actually has both components, as he fights wars and also builds the Temple.) The builders will argue about how Jerusalem is to be built. Both sides seem to be mutually exclusive. The argument takes place by the angels, arguing about the Jerusalem above, but also by actual Rabbis, arguing about the Jerusalem below. And both Jerusalems have to be built properly for God to return to either city (Midrash, Tehillim 122:4). The final decision is that Jerusalem will be built according to both concepts together, according to all opinions, with any one vision of building alone insufficient. And whoever does not understand that both Messiahs (Joseph and David) are necessary does not understand how to build Jerusalem. Joseph's materialism, nationality, culture, must be the basis, but Benjamin's (ben David's) spirituality must be there as well, in the lead. The light that comes from this combination, Shimsotayich, is the essential vision of the Jewish people that originated at Sinai, that Jews must be both a kingdom of priests and a holy nation (Exodus 19:6).

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DEUT1747 The Torah states that Moses was the humblest of all people in the world (Numbers 12:3). On this verse, one commentary asks how it could be possible that Moses, who was the greatest prophet, the only one who spoke face-to-face with God [this verse], stood up to Pharaoh, and stayed in heaven for forth days and nights without eating and in order to write the Torah (Exodus 34:28), could think of himself as worthless, with low self-esteem? (Ketav VeKabbalah commentary on Numbers 12:3). One answer he espouses is that indeed Moses recognized his enormous talent and worth and how special he really was. Realizing that all of his talents and greatness were from God, Moses did not think of himself as great, because he himself did not do anything special, but his accomplishments were due only to God's help. Furthermore, Moses tried to use all of his talents and gifts to help others. If we learn from Moses and attribute anything we are good or great at to God and then use our abilities to help others, we will inevitably feel good about ourselves--but in the proper way, with modesty, like Moses. Therefore, Moses had very high self-esteem, while still remaining the most humble man on earth.

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