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DEUTERONOMY — 13:16 sword

DEUT643 [Continued from [[DEUT1210]] Deuteronomy 23:4 admitted AMEMEI 222]. It is prejudice only if one prejudices another individual before all the facts are known. After the facts are clear, it is not prejudiced to hate a person if it is warranted. For example, it would not be prejudice to refuse to sell a house to a convicted rapist or an ax murder out of fear he may endanger the neighborhood. In a similar manner, the Torah explains why these groups may not enter the Jewish community or the Jewish neighborhoods. The Torah amplifies why Amonite men may not convert or enter the Jewish community structure (Deuteronomy 23:5-7), clearly stating that there is something endemic to the Amonite personality that runs counter to Jewish values. God has determined that because the Amonites lack any measure of kindness and mercy, demonstrated by their refusal to provide the Jewish people with bread and water in the desert when they were requested to do so, they can never be part of the Jewish community. While other groups may be able to unlearn these values, these negative traits are inherent within the Amonites and Moabites and are internalized in their personalities. Therefore, the Torah does discriminate but is not prejudiced. God wants to ensure that the Jewish community with its values survives intact. Thus, one may not introduce into that community anyone who thinks, acts, and behaves in a manner in opposition to these values. That would be detrimental to the community, to its Jewish inhabitants, and to Judaism itself. In a similar manner, we can understand the prohibition against selling your home to an idol worshiper. Idol worship is located at the opposite end of the Jewish spectrum from prejudice. The positive mitzvah of loving this stranger is mentioned thirty-six times in the Torah and the sin against idol-worship is also mentioned thirty-six times (Bava Metzia 59b+J637y city of idol worshipers, including all the people and the contents within (Deuteronomy 13:13–19). Therefore, no idol worshiper with these anti-Jewish values can ever enter the Jewish community. It would attack the very foundation of Judaism to tolerate someone so anti-Jewish right in the midst of the Jewish community (like a neo-Nazi today). Is only for this reason that one cannot sell an idol worship or a home in the community. Therefore, it is not the person that Judaism is against, but the dangerous values he or she represents. Thus, a non-Jew who accepts the basic Seven Laws of Noah is certainly welcome to as a righteous Gentile because, although not Jewish and quite different and lifestyle from his Jewish neighbors, this person is no threat to community values and is not antagonistic to Judaism. This is proven by the continuation of that law stated by Maimonides (Hilchot Melachim 10:4). One indeed may sell a home to an idol worshiper if it will be used for storage and not as a domicile. A storage house does not threaten the Jewish community. In addition, one may sell one or two homes in the community to an idol worshiper, but three or more are forbidden. This demonstrates that Maimonides is afraid of anti-Jewish values that will become pervasive. Therefore, one or two such people are not a threat to the fabric of the community, but three homes, according to Maimonides, are already a neighborhood. Finally, we have clear–cut evidence that this law cannot be based on prejudice against non-Jewish people. We learned that once idol worshipers do somehow move-in, they are indeed treated equally before the law, both legally and socially, as are all other non-Jews. It is now clear that prejudice is contrary to Judaism and one may never discriminate against any individual, Jewish or non-Jewish, in advance. However, Judaism does permit one to "discriminate" against individuals whose known values are alien to Judaism or who pose either a spiritual or physical threat to the Jewish community.

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DEUTERONOMY — 13:16 sword

DEUT645 The most radical of all rabbinic statements regarding Biblical laws is the apparently overwhelmingly held opinion that at least three laws of the Bible were never meant to be implemented: (1) the law of the "disloyal and defiant son" (Deuteronomy 21:18–21); (2) the law regarding the excommunicated city (this verse; Deuteronomy 13:13-19); (3) the law regarding a house affected by a plague (Leviticus 14:33-53). Sanhedrin 71a

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DEUTERONOMY — 13:18 compassion

DEUT646 "You must not harden your heart nor close your hand [to your destitute brother]" [Devarim 15:7]. We have been admonished to remove from our soul the quality of cruelty and to implant within it pleasant saplings [Yeshayahu 17:10]. --The faithful [virtues of] mercy and kindness, as the pasuk states (ibid. 28:9), "Walk in His ways."[I.e., Just like Hashem is merciful, so too you should be merciful (Sha'arei Teshuvah Hameforash)]. Since it is possible for one to not be tightfisted and show grace to the poor, but without being merciful, as the pasuk states (Mishlei 12:10), "The mercy of the wicked is cruelty" [I.e., Even his acts of mercy are expressions of cruelty and haughtiness (Rabbi Yonah, ad loc.)] Therefore the pasuk states, "You must not harden your heart." The punishment for acting cruelly is harsh and bitter, as will be explained in The Gate of Cruelty [see the First Gate, note 97], God willing. Furthermore, our Sages, z"l, said (Shabbos 151b), "He will grant you mercy ["That you should be merciful to others" (Rashi)], be merciful to you, and have you multiply [this verse]--whoever is merciful to his fellow creatures will be treated mercifully by Hashem; and whoever is not merciful to his fellow creatures will not be treated mercifully by Hashem."

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DEUTERONOMY — 13:18 compassion

DEUT647 Compassion is a deep emotional feeling arising out of identification with the other that seeks a concrete expression. Compassion flows between equals or from the more powerful to the less powerful, as we see in the Torah, where it never expresses human feelings for God. It does, however, apply to a human king caring for subjects (Genesis/Bereshit 43:14) and to God caring for humanity [this verse]. These defining features help us understand what touches and moves people to act as they do when they manifest compassion. … Compassion comes into being only by being put to use. It is like a skill or a tool that gains its full value only when used. And like a skill or the use of a tool, it can be cultivated. When the Rambam discusses the commandment we are given to emulate God by "walking in His ways" (Deuteronomy 28:98), he says, "Just as He is called gracious, so you should be gracious. Just as He is called compassionate, so you should be compassionate." We are enjoined to be compassionate, taking God as our model. Because we more easily perceive our separation than our oneness with others, we slip into judgment more easily than we rise to compassion. We need to be told to walk in God's footsteps by acting to cultivate compassion in our hearts. Imitating the divine trait of compassion is not just a lovely ideal. We are assured that it is within our grasp to do so, however, because "He will bestow upon you [the attribute of] compassion and show mercy to you" [this verse]. The capacity for compassion is innate within us. But to bring that quality from potential to actuality, we need to take steps to confront the obstacles to compassion. The primary barrier to being compassionate is the sense that you and I are separate from each other.… Compassion can come into existence only when you lower the barriers that ordinarily wall off and isolate your own sense of self. … and draw closer so that [you] can feel within [yourself] the truth of that other person's experience, and so see with eyes of compassion…

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DEUTERONOMY — 13:18 merciful

DEUT651 And it states (Shabbos 151b): "'That he may grant you mercy and be merciful to you' [this verse] means that Heaven is merciful to all who have mercy on their fellow creatures." This is self-evident, for the Holy One blessed be He operates with the principle of "measure for measure," and one who is merciful and benevolent toward his fellow creatures will, when he is judged, be judged with mercy, and all of his sins will be benevolently forgiven. This exoneration shows an exact justice since "measure for measure" has determined it. This is what our Sages of blessed memory have said (Rosh Hashanah 17a): "Whose transgression does He [the Eternal] pardon? That of the one who overlooks [the] sin [that another client has committed against him]." If one is unwilling to make concessions in his own demands or is unwilling to act with kindness, reason dictates that he too should be treated with [the same] measure of exactitude. But can you imagine that there is a person [ alive] who would be able to withstand being judged by the Holy One blessed be He according to the measure of exactitude?! David HaMelech prayed when he said (Tehillim 143:2): "And do not enter into judgment with Your servant, for no living being can find justification before You." Simultaneously, he who engages in chesed will receive chesed [in return], and the more he engages in it the more he will receive. David was able to exult in the possession of this excellent virtue – he would even try to be benevolent toward those who hated him. This is what he referred to when he said (ibid. 35:13): "And I, when they were ill, closed myself in sackcloth, I afflicted my soul with fasting.…" And he said (ibid.7:5): "If I have repaid with evil those who were at peace with me.…" The virtue of piety also requires that one should not cause any creature to suffer, even animals, and show mercy and compassion toward them. Similarly, it says (Mishlei 12:10): "The righteous man knows the soul of his beast." And there are those who are of the opinion that "causing an animal to suffer as a prohibition of the Torah (Shabbos 128b)." And at the very least it is a Rabbinic enactment. In summary: Compassion and benevolence must be permanently ingrained in the heart of the pious, and one's objective should always be to please his fellow creatures and not to cause them any suffering, etc.

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DEUTERONOMY — 13:18 merciful

DEUT650 (Continued from [[DEUT865]] Deuteronomy 17:5 stone TZADIK 157-61). Now you, son of man, take heed to yourself and remove yourself from cruelty. Be merciful to the poor and the needy and let the poor be as members of your household (Avos 1:5). And our Sages of blessed memory have said: "And He will give mercy to you, and be merciful to you, and He will multiply you' [this verse], all who are merciful to their fellow creatures are accorded Mercy by Heaven" (Shabbos 151b). Therefore, do not divest yourself of mercy, but guard yourself against the trait of cruelty, as King Shelomo said (Mishlei 5:9): "Lest you give your glory to others and your years to the cruel one." And guard yourself against revenge, which results from cruelty. If you want to avenge yourself of your foe, add to your virtues and walk in the ways of the just. This will give you vengeance over your foe, for he will be grieved by your good trait and your good name and he will mourn when he hears a good report of you. But if you do ugly deeds, your foe will rejoice in your dishonor and shame, and he will be taking revenge on you. (Continued at [[EXOD366]] Exodus 20:5 children TZADIK 161-3).

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