DEUT1407 Undoubtedly the first reason we think of helping the poor is sheer compassion for someone in need. Although each of us can feel compassion for others simply as a function of empathy, a sense that we could easily be in the same position, the Torah finds a special reason that Jews must have compassion for those in need--namely, that we Jews were in Egypt and should know how it feels to be completely without resources. We should therefore treat others as we would want to be treated if we were in such a destitute position. [Deuteronomy 24:17-18, 21-22).

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DEUT1408 Compassion is probably the primary motive for the many private groups that engage in poverty- relief efforts. It is clearly an important Jewish motivation too, but Judaism goes beyond the basic humanitarian feelings that all of us have as human beings. We are enjoined not so much to have sympathy but, more importantly, empathy, as the following biblical passage makes clear: You shall not subvert the rights of the stranger or the fatherless; you shall not take a widow's garment in pawn. Remember that you were a slave in Egypt and that the Lord your God redeemed you from there; therefore do I enjoin you to observe this commandment.... When you gather the grapes of your vineyard, do not pick it over again; that shall go to the stranger, the fatherless, and the widow. Always remember that you were a slave in the land of Egypt; therefore do I enjoin you to observe this commandment. (Deuteronomy 24:17-18, 21-22). In the ancient world, even among Jews, one way people became slaves was by falling into debt; Slavery was, then, the method of last resort to regain financial solvency. (Exodus 21:2-11; compare Leviticus 25:39ff.) Consequently, the imagery in this passage from Deuteronomy is very powerful: Jews are to care for the poor because they themselves have known the slavery to which poverty subjects a person. Historical experience imposes a special responsibility on Jews because we, if anyone, should be sensitive to the indignity and, the slavery that poverty produces.

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DEUT1409 See [[EXOD523]] Exodus 21:2 slave DORFFDRAG 133-4

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

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DEUT1411 See [[DEUT24]] Deuteronomy 1:17 favoritism MEIR 147

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DEUT1412 When harvesting, leave forgotten sheaves for the poor. When the grain in our fields is being harvested, the poor look longingly upon it and feel their poverty even more strongly. They watch the field owners bringing in Hashem's bounty and think in their hearts, “If only I, too, could have grain to harvest for myself and my family, even just one sheaf, it would make me so happy!” Due to His mercy upon His creations, Hashem wants to satisfy these longings. Therefore, when harvesting his field, if the owner forgets a sheaf there, he is commanded to leave it there for the poor. An additional great benefit accrues to the field owner when he fulfills this mitzvah, for by leaving such sheaves, he refines his character, for he accustoms himself to behave with mercy and compassion towards those who are less fortunate than him. In truth, for the sake of refining his character and cultivating the trade of generosity, the field owner should not be particular about the forgotten sheaves, and upon generous souls Hashem's blessing rests for all time.

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DEUT1413 See [[DEUT1407]] Deuteronomy 24:18 remember DORFFWITO 116

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DEUT1414 See [[EXOD523]] Exodus 21:2 slave DORFFDRAG 133-4

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DEUT1415 Courts must administer lashes for certain transgressions. ... physical punishment is a strong deterrent against sin. It keeps the masses in order. The children of Israel are called the children of Hashem. As a father chastises his son for his wrongs, Hashem chastises us for ours. These punishments are only to bring us back to the path of truth, returning us to Him so that we again are close to Him. We will thus merit His blessings and find our place in the World to Come--the world that is entirely good.

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DEUT1416 It is a negative commandment not to strike one's father or mother since Scripture states, And he that strikes his father or his mother shall surely be put to death (Sh'moth 21:15). The admonition against it derives from the verse, he may not add more [this verse] … If a person inflicted a wound on his father or his mother, and there were witnesses and a [prior] warning, his execution should be by strangulation. If he struck him [his father] on the ear and deafened him, he would deserve death, since it is impossible that a drop of blood was not shed within. If he struck him without inflicting a wound, he is punishable as for [striking] any other Jew. If someone struck his father or his mother after their death, he is free of penalty. It is forbidden to do bloodletting [for reasons of health] on one's own father or mother [and so, of course, surgery]. If there is no other physician there, he is to do as they order him.

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