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David Hume noted that our sense of empathy diminishes as we move outward from the members of our family to our neighbors, our society and the world. Traditionally, our sense of involvement with the fate of others has been in inverse proportion to the distance separating us and them. What has changed is that television and the Internet have effectively abolished distance. They have brought images of suffering in far-off lands into our immediate experience. Our sense of compassion for the victims of poverty, war and famine, runs ahead of our capacity to act. Our moral sense is simultaneously activated and frustrated. We feel that something should be done, but what, how, and by whom? |
Suggested Discussion Questions
1. What is the reality Sacks is describing? How has it changed in the last 50 years?
2. In what way are we exposed to compassion fatigue? In what way has our responsibility increased? How are we meant to respond to these changes?
3. What are your answers to Sacks' questions in the last line?
1. In Rambam's ladder of giving, what role does shame play in his hierarchy?
2. Given his highest level, how should we all be giving our tzedakah money?
1. What is the challenge presented in this text? How is it resolved?
2. What does this text suggest the authorities should have done had they known?
3. What do our governments know that they should act on? How can we urge them to do so?
1. What is 10% of your income? Would it be possible for you to give that amount each year? What ramifications would it have on your lifestyle?
2. What is the significance of the last line of this text?
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Therefore, in my humble opinion it seems clear that Rav Saadia Gaon’s words [that one’s own livelihood precedes one’s need to support others] are regarding one who does not have more than a little bread and water. Accordingly, the Gaon brought proof from the Tzarfatit widow, where actual lives were at stake because there was a famine in the world, as we see in the Book of Kings I (17:12). And if there remains extra bread and water, one’s parents get precedence, and then the children. But regarding one who has a large livelihood, like a distinguished member of the community who has sufficient bread, meat, spices, and clothing, and dresses like a wealthy person, this person is definitely obligated to give a tenth or a fifth of their earnings to tzedakah. A large portion of the tzedakah that you give should go to your relatives and the poor of your town. You are also obligated to give a little also to those who live far away, and to the poor of another city. Because if you do not, a city of poor people will diminish in a famine, God forbid. And know that the reason we have these rules in place is because if we didn’t, there would be no limit to the individual’s wealth that precedes [charitable giving], and everyone would say “I need my livelihood, all that I can amass, because there is no limit to what I can keep [for myself].” Therefore, we do exactly as we said before - [the laws of preserving your own livelihood before supporting others] only apply to one who has a little bread to satisfy themselves and their spouse and children. [Translation by AJWS] |
ולכן נלע"ד ברור דזה שכתב הגאון דפרנסתו קודמת היינו באיש שאינו מרויח רק לחם צר ומים לחץ ולכן מביא ראיה מהצרפית שבשם היה תלוי חיי נפש ממש שהיה רעב בעולם כמבואר במלכים שם ואם נותר לו לחם ומים אביו ואמו קודמין ואח"כ בניו וכו' אבל האיש שמרויח פרנסתו כבעל בית חשוב שאוכל כראוי לחם ובשר ותבשילין ולובש ומכסה א"ע כראוי וודאי דחייב בצדקה מעשר או חומש מפרנסתו וחלק גדול מהצדקה יתן לקרוביו ועניי עירו ומעט מחוייב ליתן גם לרחוקים ועניי עיר אחרת דאל"כ עיר של עניים יגועו ברעב ח"ו אלא וודאי כמ"ש ותדע לך שכן הוא דאל"כ איזה גבול תתן לפרנסתו שהיא קודמת וכל אחד יאמר אני נצרך לפרנסתי כל מה שאני מרויח שהרי אין גבול להוצאה כידוע אלא וודאי כמ"ש דלא קאי רק על מי שיש לו רק לחם מצומצם להחיות נפשו ונפש אשתו ובניו ובנותיו הקטנים
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1. According to the Aruch HaShulchan, what are the necessary staples of life? What do these staples ensure about the nature of your existence?
2. What values guide the way that the Aruch HaShulchan outlines our obligation to support others, both relatives and strangers?
1. What causes us to attend to the needs of some over the needs of others?
2. How do both acknowledge that we prioritize our giving and at the same time work to end all hardship?
Translation | Original |
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We have already explained in another place that the ruling of the Shulchan Aruch, stating that one is not obligated to give tzedakah until he has earned enough to support himself, deals only with fixed gifts such as tithes. Everyone – even a poor person who is sustained by tzedakah – is obligated to fulfill the basic mitzvah of tzedakah by giving at least a third of a shekel each year. Now there is something fundamental about the details of the laws above that troubles me deeply. For if we explain the texts that I have cited according to their simple meaning – that certain groups are prior to others – they imply that [one may distribute the entirety of one’s tzedakah money to one group within the established hierarchy] and need not give at all to those who fall outside of that particular group. But it is well known that every wealthy person has many more relatives who are poor, and how much more is that true for people whose tzedakah funds are scant! And if this is the case, poor people without wealthy relatives will die of starvation. Now how is it possible to say this? Therefore, in my humble opinion, the explanation of [tzedakah priorities] is as follows: Certainly every person, whether of modest or significant means, is obligated to give a portion of his [or her] tzedakah money to needy people who are not relatives. But to his [or her] poor relatives, he [or she] should give a greater amount than is given to those who are not related. And so on along the ladder of priorities. Regarding that which is stated that a person’s own welfare comes first, if that is explained according to its plain meaning, then most people would be exempt from the mitzvah of tzedakah altogether, excepting the one-third shekel per year. If only it were the case that most Jews could earn enough to meet their needs! But [seeing that they do not], should all but the wealthiest be exempt from tzedakah?! And in places where there are no wealthy residents, should people be left to starve? How is it possible to say this? Nor do people act this way. [translation by Rabbi David Rosenn, AVODAH: The Jewish Service Corps] |
הנה כבר בארנו בסי' רמ"ח סעי' ג' דזה שכתבו שאינו חייב ליתן צדקה עד שיהיה לו פרנסתו זהו בצדקה תמידיות מעשר או חומש אבל לקיים מצות צדקה שלישית שקל בשנה מחוייב כל אדם אף עני המתפרנס מן הצדקה. האמנם בעיקרי הדברים ק"ל טובא דאם נאמר דברים כפשוטן דאלו קודמין לאלו ואלו לאלו דהכוונה שא"צ ליתן כלל למדרגה שאחר זה ולפ"ז הא הדבר ידוע שלכל עשיר יש הרבה קרובים עניים וכ"ש לבעה"ב שהצדקה שלו מועטת וא"כ לפ"ז אותם העניים שאין להם קרובים עשירים ימותו ברעב ואיך אפשר לומר כן. ולכן נלע"ד דבירור הדברים כך הם דבוודאי כל בע"ב או עשיר הנותן צדקה מחוייב ליתן חלק לעניים הרחוקים אלא דלקרוביו יתן יותר מלשאינו קרוביו וכן כולם כמדרגה זו. וגם בזה שכתבו דפרנסתו קודמת אם נאמר כפשוטו א"כ רובן של בעלי בתים פטורין מן הצדקה לגמרי לבד שלישית שקל בשנה וידוע דרוב ישראל הלואי שיספיק להם פרנסתם להוצאתם ולפ"ז יפטורו כולם מן הצדקה זולת עשירים גדולים ובמקומות שאין עשירים יגוועו העניים ברעב ואיך אפשר לומר כן וגם המנהג אינו כן:
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1. What is the core issue that troubles the author of this text?
2. In what way have you seen his conundrum play out in your own life?
3. What is your response to his answer?
1. What does the "for the sake of peace" mean?
2. How do we reconcile this text with the common tendency to care for our own first?
1. What does the "for the sake of peace" mean? Can we talk about peace as positive, not as self-serving?
2. How do we reconcile this text with the common tendency to care for our own first?
1. Why are there specific laws about how to deal financially with "resident aliens?"
2. What does it mean to let resident aliens live as "your kinsmen?" What is the modern-day translation and application of these laws?
3. Why need God remind us of God's existence at the end of this ruling? What is the relationship between faith and treatment of resident aliens?
1. What causes us to attend to the needs of some over the needs of others?
2. How do both acknowledge that we prioritize our giving and at the same time work to end all hardship?
1. What does it mean that your fellow's means fail with you?
2. Why does the law specify whether a stranger or a settler?
3. How would this law read if it were on a national scale, rather than a personal directive?
עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה: וַאֲהַבְתֶּם אֶת הַגֵּר כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם:
1. In what ways does this text suggest that we mimic G-d?
2. What is G-d's responsibility to us and what is our responsibility to others? What are the different sources of these responsibilities?
3. This text reminds the reader of Israelite slavery. In what ways is a history of slavery connected to doing justice and loving the stranger?
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When that great calamity came upon Job, he said to the Holy One, blessed be He: "Master of the universe, did I not feed the hungry and give drink to the thirsty. . . ? And did I not clothe the naked?" Nevertheless the Holy One, blessed be He, said to Job: ''Job, you have not yet reached even half the measure of Abraham. You sit and stay in your house and the wayfarers come in to you. To him who is accustomed to eat wheat bread, you give wheat bread to eat; to him who is accustomed to eat meat, you give meat to eat; to him who is accustomed to drink wine, you give wine to drink. But Abraham did not act in this way. Instead, he would go out and around everywhere, and when he found wayfarers, he brought them into his house. To him who was unaccustomed to eat wheat bread, he gave wheat bread to eat; to him who was unaccustomed to eat meat, he gave meat to eat; to him who was unaccustomed to drink wine, he gave wine to drink. And more than that, he arose and built large mansions on the highways and left food and drink there, and every passerby ate and drank and blessed Heaven. That is why delight of spirit was given to him. [AJWS translation] |
וכשבא עליו ההוא פורענות גדול, אמר לפני הקדוש ברוך הוא: - ריבנו של עולם, לא הייתי מאכיל רעבים ומשקה צמאים? שנאמר: (איוב לא) "ואוכל פתי לבדי ולא אכל יתום ממנה". - ולא הייתי מלביש ערומים? שנאמר: (שם) "ומגז כבשי יתחמם". אף על פי כן אמר לו הקדוש ברוך הוא לאיוב: איוב, עדיין לא הגעת לחצי שיעור של אברהם. אתה יושב ושוהה בתוך ביתך, ואורחין נכנסים אצלך. את שדרכו לאכול פת חטים האכלתו פת חטים, את שדרכו לאכול בשר האכלתו בשר, את שדרכו לשתות יין השקיתו יין. אבל אברהם לא עשה כן. אלא יוצא ומהדר בעולם, וכשימצא אורחין מכניסן בתוך ביתו. את שאין דרכו לאכול פת חטין, האכילהו פת חטין. את שאין דרכו לאכול בשר, האכילהו בשר. ואת שאין דרכו לשתות יין, השקהו יין. ולא עוד אלא עמד ובנה פלטרין גדולים על הדרכים, והניח מאכל ומשקה. וכל הבא ונכנס, אכל ושתה וברך לשמים. לפיכך נעשית לו נחת רוח.
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1. Who are the players in this text – seen and unseen?
2. How can we build mansions on the road with food and drink for the weary?
3. In what ways can we follow this model in our own lives? What are the obstacles in our way and how can we navigate around those obstacles?
1. What does it mean to encourage someone with words?
2. How is this more important than giving someone money?
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It was taught: If there is a begger who goes from door to door, we pay no attention to him. A certain poor person who used to beg door to door came to Rav Pappa [asking for money]' but he ignored her. Rav Samma the son of Rabbi Yeiva said to Rav Pappa: If you do not pay attention to him, other people will not pay attention to him!Is she then to die?! But, [replied Rav Pappa] has it not been taught, "If there is a beggar who goes from door to door, we pay no attention to him?" Rav Samma answered: We do not pay attention to [the beggar's request for a large donation] but we do listen [to his request for] a small donation. [Translation Rabbi Elizabeth Richman] |
אם היה מחזיר על הפתחים - אין נזקקין לו. ההוא עניא דהוה מחזיר על הפתחים דאתא לקמיה דרב פפא, לא מזדקיק ליה. א"ל רב סמא בריה דרב ייבא לרב פפא: אי מר לא מזדקיק ליה, אינש אחרינא לא מזדקיק ליה, לימות ליה? והא תניא: אם היה עני המחזיר על הפתחים - אין נזקקין לו! א"ל: אין נזקקין לו למתנה מרובה, אבל נזקקין לו למתנה מועטת
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1. Why do you think the Rabbis object to beggars going door to door?
2. Why, according to Rav Samma, is it impossible to totally ignore beggars?
3. How do you respond to beggars on the street? What do you think is the ideal way to respond?