"For Instruction shall come forth from Zion, The word of the L-rd from Jerusalem." -- Isaiah 2:3

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DEUTERONOMY — 12:21 instructed

Torah Book & Portion, Book of Deuteronomy, Re'eh (Deuteronomy 11:26–16:17), Source Book Keys, BLOCH
Page(s): 81-2
DEUT576 Biblical consideration for animals was the basis for the following laws: … Animal meat processed for food may be eaten only when the animals are slaughtered in accordance with the law of ritual slaughtering, known as shechitah (traditional interpretation of vezovachto, [this verse]). Proper shechitah requires the cutting of the windpipe and gullet. The knife must be honed sharp and be free of any notches and indentations to prevent ripping of the throat. These precautions are essential to the minimizing of pain.

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DEUTERONOMY — 12:28 good

Torah Book & Portion, Book of Deuteronomy, Re'eh (Deuteronomy 11:26–16:17), Source Book Keys, BLOCH
Page(s): 113-4
DEUT584 (Continued from [[LEV438]] Leviticus 19:15 favor BLOCH 113) Fairness is a highly elastic quality. A higher degree of perfection and refinement is demanded of educated people than of the ignorant. A person in a position of leadership is expected to live up to higher ethical standards than what is normally demanded of the average man and woman. The test of civilized behavior is not whether a given act is permissible under the law but whether it is fair in the eyes of the public. The layman's concept of equity is an integral part of biblical ethical guidelines. Thus the injunction "to do that which is good and fair" [this verse] was interpreted by Rabbi Akiva (2nd cent.) to mean "that which is good in the eyes of heaven and fair in the eyes of men" (Sifre, this verse). Accordingly, the duty to act fairly is an obligation imposed on all people. This was also the basis of the mandate empowering rabbinic courts to render decisions, whenever necessary, in the spirit of equity rather than law. (Continued at [[EXOD295]] Exodus 18:20 way BLOCH 114-5)

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DEUTERONOMY — 13:7 friend

Torah Book & Portion, Book of Deuteronomy, Re'eh (Deuteronomy 11:26–16:17), Source Book Keys, BLOCH
Page(s): 141
DEUT619 “Continued from [[GEN295]] Genesis 2:18 alone BLOCH 140-1” While the advantages of friendship are obvious, there are also pitfalls that should not be ignored. Biblical moralists were fearful of the influence of undesirable friends. The Pentateuch warns against the enticement of friends who seek to alienate people from their faith [this verse]. The relevance of this warning is well understood by modern parents whose children have made friends with members of various cults and as result have deserted their parental homes and traditions. It is, of course, a major parental duty to approve of the friends their young children choose. Considering the inherent dangers of misguided friendships, the rabbis regarded with misgivings a fraternization pursued exclusively for social ends. They preferred associations which promote morality and wisdom. The term re-a, basically a social friend, disappeared from the rabbinical lexicon. Instead they popularized the term chaver ("one who joins, a companion").

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DEUTERONOMY — 13:9 pity

Torah Book & Portion, Book of Deuteronomy, Re'eh (Deuteronomy 11:26–16:17), Source Book Keys, BLOCH
Page(s): 61
DEUT630 It is axiomatic that every human impulse can be made to serve a good purpose (Berachot 54a), not excluding hatred and harshness. Hate of crime is salutary. The withholding of pity from murderers is commendable. Indiscriminate compassion unwittingly rewards the criminal and punishes his victim. The biblical injunction "thine eyes shall not pity him" [this verse] is repeated many times to stress the necessity of acting mercilessly against criminals whose offenses are of major gravity. (Continued at [[EXOD591]] Exodus 21:24 eye BLOCH 61-2)

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