GEN1176 What Judaism Should Teach Today.   So scientific has our world become that even the milk of human kindness has been condensed.   Nations are becoming as heartless to universal suffering as the inventions that inflict their misery. Now, more than ever, must Jewish ethics be gain promulgated from the New Judea if humanity is to be restored to a balanced mode of existence. Solicitude for the rights of the weak, the poor and the lowly; kindness towards all, be they men or animals, are the desiderata to-day.  “Tenderness to animals”, said Lecky, “is one of the most beautiful features of the Old Testament writers.” The lives of the leading characters of the Bible bear ample evidence of their reaction towards sympathy and consideration for all. Rebekah’s qualification to become the wife of Isaac was her kindness to Eliezer and his camels [this verse]; Jacob was chosen as the father of the founders of the Twelve Tribes of Israel by reason of his tenderness for his flock. Genesis 29:7; 33:13. Balaam was warned that if he struck his faithful ass, he would be slain Numbers 22:30f and the Psalmist praises God who “openth His hand, and satisfieth the desire of every living being.” Psalms 145:16 LEHRMAN 323-4

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GEN1175 Rabban Gamaliel said: Provide yourself with a teacher, and free yourself from doubt … Pirkei Avot I:16  If a teacher is to guide you toward certainty so as to resolve your doubts, he must first be quite sure of himself and illuminate a path of life that is clear and consistent. Such a feeling of self-confidence and certainty an only be grounded in a deep knowledge and grasp of Jewish law. We are being advised therefore as to the qualifications to demand from a teacher and preacher whom we may appoint. Too many communities require only that their rabbi be an accomplished speaker, adept at socializing and raising funds. Of these qualities they make certain. But when it comes to the man’s piety or his learning, they conjecture and estimate; in short, they are in doubt.   An analogous situation exists in choosing a wife. A man can never be certain of all the qualities and characteristics of his intended spouse. But each person makes sure of those qualities which he values most. One suitor will ascertain that his fiancée cooks well; another that she dances well; a third that she is interested in the arts. When Eliezer the servant of Abraham went to seek a bride for Isaac, he made certain about another set of values altogether. The “test” which he imposed on the girl to be chosen probed for character, for kindness and generosity. [this verse]. Our Mishnah instructs us, then, that in choosing a teacher and spiritual guide, make certain of his basic qualifications, so that he can resolve your doubts and allay your uncertainties.  SINAI1 102

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GEN1177 A person who wishes to do chesed should publicize that he has something which others might need.  Rabbi Yonoson Eybescheutz notes that the Torah emphasizes the fact that Rivkah carried her water pitcher upon her shoulder.  Others would hide their pitchers to avoid the bother of lending them out.   Rivkah, however, publicized the fact that she had a pitcher so that people might ask to borrow it.   (Tiferes Yonoson, on this verse).   It was customary in ancient Jerusalem that a cloth would be placed on the outside of the door to indicate that strangers are welcome to come inside and partake of a meal.  Baba Batra 93b.  I have seen notices in present-day Jerusalem advertising cassette tapes of Torah lectures which can be borrowed from a certain private individual free of charge.   Other signs publicize an offer to lend medical supplies free of charge.   PLYN 90

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GEN1178 If we want to judge others fairly, we should pay most attention to their character, not their physical appearance of professional accomplishments.   This goes counter to the manner in which many of us assess others – namely, focusing primarily on the person’s looks, wealth, and success.  The Bible’s view is different.  Thus, although the matriarch Rebecca was beautiful [this verse], what most appealed to Abraham’s servant, who was seeking a wife for Isaac, was her great kindness.  Genesis 24:18-19.  When the prophet Samuel was looking for a successor to King Saul, and was struck by the appearance of one of David’s other brothers, God said to him, “Do not consider his appearance or his height, for I have rejected him [as a potential king]. The Lord does not look at the things man looks at.   Man looks at the outward appearance, but the Lord looks into the heart” Samuel 1 16:7.  In later Jewish writings, the Talmud emphasizes that, though the first- and early second-century sage Rabbi Joshua was very ugly, he was extraordinarily esteemed both for his scholarship and for his acts of kindness Ta’anit 7a.   Because people know that they are judged largely on the basis of their appearance, many people spend far more time working on how they look than on how they behave.   TELVOL 1:88

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GEN1179 Chesed reveals a person’ virtues.   The Midrash cited by Rashi [Genesis Rabbah 60:5] states that Eliezer ran because he saw the water from the well miraculously rise to meet Rivkah.   Although Eliezer witnessed this event, he did not consider it sufficient evidence to prove that she was worthy to be Yitzchok’s wife.  A test of her eagerness to do chesed was still necessary.   From here we see that even if a person is worthy of having miracles performed on his behalf, he is not deemed truly worthy unless he performs acts of chesed.  [Heard from Rabbi Yosef Dov Soloveitchik, Rosh Hayeshiva of Brisk in Jerusalem].   PLYN 90

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GEN1180 Although animals have priority when it comes to eating, human beings come first when it comes to drinking.  As the Sefer Chasidim (13th century) rules: “If both a man and an animal are thirsty, you should quench the man’s thirst before giving water to the animal, and so it says, [this verse and Genesis 24:46]. We also read that Moses was told [by God]: “Provide drink for the community and their beasts” Numbers 20:8; first the community and only then the beasts.   But when it comes to eating, animals take precedence … and so we read: “I will provide grass in the fields for your cattle, and [then] you shall eat your fill” Deuteronomy 11:15.   The Sefer Chasidim likewise notes that when Eliezer arrived at Rebecca’s home, his animals were given straw, and only then was food set before him Genesis 24:32; paragraph 531.   TELVOL 1:312

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GEN1181 (Continued from [[GEN33]] Genesis 2:7 living SACTAB 216). As we continue forward in the Torah, we note the important role of animals in the lives of our biblical ancestors. The search for a wife for Isaac is one example of such a story. When Abraham’s servant is sent to find a wife for Isaac, he prays that the right woman will extend an offer of drink to his camels. And so we read, (this first). Rebecca's compassionate act toward the animals helps identify her as suitable to be the next matriarch of the Jewish people. (By Rayna Ellen Gevurtz, "Kindness to Animals: Tzaar Baalei Chayim") (Continued at [[DEUT1166]] Deuteronomy 22:10 together SACTAB 217).

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GEN1182 Even when planning to do a substantial act of chesed, say little and do much. Rabbi Samson Raphael Hirsch points out that Rivkah did not immediately say that she would also draw water for the camels.   She waited until Eliezer finished drinking.   Had she mentioned all of her intentions immediately, she would have been a conceited gossip who likes to make a big talk about her good deeds.  This would have shown a lack of Avraham’s trait of saying little and doing much.   When three stranger s appeared to Avraham, he said to them that he would fetch a morsel of bread, but in practice he fetched meat and cakes for his guests (Genesis 18:5-7).   We should follow the examples of Avraham and Rivkah not to needlessly boast about our plans to do good deeds. (Rabbi Hirsch’s Commentary, on this verse).  PLYN 91

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GEN1183 The rabbis pointed to God’s kind to animals as a model for man to follow. “Just as the almighty is merciful to man, so is he merciful to animals” Tanchuma, Noah 5.  “He who shows mercy to animals will receive mercy from God” Shabbat 151b Kindness to animals was considered the ultimate test of a noble character. Rebecca’s fitness to be the wife of Isaac was proven by her offer to fetch water for Abraham’s emissary, Eliezer, and for his thirsty camels [this verse]. Moses proved himself qualified to led the Jewish people by demonstrating his tender care for the sheep in his herd. Exodus Rabbah 2   Rabbi Yehuda HaNasi (2nd cent.), the eminent editor of the Mishnah, was once afflicted with a painful illness. After a prolonged period of distress, the sickness finally disappeared. A Talmudic anecdote seeks to shed light on the background of this painful episode. It seems that a calf, which was being led by a butcher to an abattoir, tore loose and ran to Rabbi Yehuda HaNasi, who had witnessed this scene, as if to plead for his protection. The rabbi looked at the calf and commented: “Go, my little creature. This is what you were created for.” Heaven was displeased with his callousness and inflicted a punishment upon him. Years later, the rabbi stopped his maid from sweeping out some young weasels which she had discovered in his study. “We must be mindful,” he said,” of the biblical verse “and his [God’s] mercies are over all His works.”  Heaven took note of his concern for the weasels and decreed an end to his illness. Baba Metzia 85a. BLOCH 80-1

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GEN1184 Every ordinary act of kindness can be exalted. … Rabbi Isaac Sher commented that even a seemingly minor action such as giving someone water, can be spiritually elevated when prompted by the proper motivation.   When Rivkah gave water to Eliezer and his camels, she did it with a love for chesed which was manifest in her speed.   For this deed she was deemed worthy of becoming the mother of the Jewish People.  Rabbi Sher encouraged people to elevate the level of their chesed.   Most people perform many acts of kindness daily by mere habit.  If we were to consider these seemingly insignificant acts not as automatic behavior responses, but rather as opportunities to do the will of God, we would succeed in transforming the mundane into the sublime.   (Leket Sichos Mussar, pp. 338-40). PLYN 92

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