1. What does it mean to hate someone in your heart? How does hatred for someone affect how we treat that individual?
2. How does this text speak to the laws of tzedakah?
1. How can we learn from every person?
2. How can we control our impules to do evil?
3. How can we become happy with our portion?
4. How can we honor all of God's creations?
1. Why are we often tempted to scorn people or things? How does this text rebuke this tendency?
2. How is this text a commentary on discrimination? On poverty?
1. This text describes a scene immediately after the Israelites successfully crossed the Red Sea which then enveloped and drowned the Egyptians who were chasing after them. Why would the angels be inclined to sing at this moment?
2. Why did God rebuke the angels?
3. What does this text teach us about the value of human life and how we approach the other?
| Translation | Original |
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| The four actions of Moshe our Leader inform us of his greatness of spirit: full of divine courage, distinguished, who could not bear to see persecution and oppression, and who did all he could to save and redeem others: When he was in the royal palace Moshe went to see with his own eyes the situation of our brothers the house of Israel, And his beating the Egyptian who beat one of our fellow Hebrews, And his rebuke to the evil Hebrew who beat his fellow man, And his saving the seven daughters of the Midianite priest, Yitro (Jethro), from the hand of shepherds and robbers. And from this must every person of wide heart and holy spirit learn to take a stand and save their brothers and sisters from the hand of those who exploit them, especially in those places where our brothers and sisters are oppressed and tormented by those of no covenant. [Translation by Mishael Zion. Edited for gender neutrality] |
גבורתו המוסרית של משה ארבע הפעולות אשר פעל משה רבינו מגידים ומודיעים לנו גודל רוממות נפשו: מלא רוח גבורה אלוהית, רם המעלה, אשר לא יוכל להביט את העול והחמס, ומציל היה בכל מה שאפשר לו להציל: א) אשר עם היותו בבית המלכות הלך לראות מצב אחינו בית ישראל, (ב) והכאתו את המצרי אשר היה מכה את אחד מאחינו העברים, (ג) ותוכחתו לעברי הרשע המכה את רעהו (ד) והצלתו לשבע בנות כהן מדין מיד רועים וחמסנים. ומזה ילמד כל בר לבב ובעל נפש יקרה להיות עומד בפרץ להציל את אחיו מיד עושקיהם נפש. ובפרט באותם המקומות אשר אחינו שם מדוכאים ומעונים מבני בלי ברית.
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1. What did Moses’ actions demonstrate for us?
2. Taken literally, who are the people who have no covenant? Who are those people today?
| Translation | Original |
|---|---|
| It is a positive mitzvah to lend to the poor, as it is said, “You should lend money to my poor, the poor of your people.” One might have thought this was a discretionary act. But the Torah teaches, “You must open your hand and lend him sufficient for whatever he needs” (Deuteronomy 15:8). And this mitzvah is greater than [giving] tzedakah to the poor who ask for it, for he is already at the stage where he must ask, while this one has not yet reached that stage. And the Torah specifically rebukes one who refrains from loaning [to the poor in this manner], as it is said, “[If] you are mean to your kinsman and give him nothing, he will cry out to God against you, and you will incur guilt.” (Deuteronomy 15:9). [AJWS translation] |
מצות עשה להלוות לעניי ישראל שנאמר אם כסף תלוה את עמי את העני עמך, יכול רשות תלמוד לומר העבט תעביטנו וגו' ומצוה זו גדולה מן הצדקה אל העני השואל שזה כבר נצרך לשאול וזה עדיין לא הגיע למדה זו, והתורה הקפידה על מי שימנע מלהלוות לעני שנאמר ורעה עינך באחיך האביון וגו'.
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1. What are some of the difference between tzedakah-giving and money lending?
2. What are the ramifications of debt to the world's poorest countries?
3. When is it better to give than to lend?
| Translation | Original |
|---|---|
| If one observes that another committed a sin or walks in a way that is not good, it is the person’s duty to bring the erring one back to the right path and point out that he/she is wronging him/herself by this evil course, as it is said, “You shall surely rebuke your neighbor” (Leviticus 19:17). One who rebukes another, whether for offenses against the one who rebukes him/herself or for sins against God, should administer the rebuke in private, speak to the offender gently and tenderly, and point out that the rebuke is offered for the wrongdoer’s own good, to secure for the other life in the World to Come. If the person accepts the rebuke, well and good. If not, the person should be rebuked a second, and a third time. And so one is bound to continue the admonitions, until the sinner assaults the admonisher and says, “I refuse to listen.” Whoever is in a position to prevent wrongdoing and does not do so is responsible for the iniquity of all the wrongdoers whom that person might have restrained. [Freeman translation] |
הרואה חבירו שחטא או שהלך בדרך לא טובה מצוה להחזירו למוטב ולהודיעו שהוא חוטא על עצמו במעשיו הרעים שנאמר הוכח תוכיח את עמיתך (ויקרא יט:יז), המוכיח את חבירו בין בדברים שבינו לבינו, בין בדברים שבינו לבין המקום, צריך להוכיחו בינו לבין עצמו, וידבר לו בנחת ובלשון רכה ויודיעו שאינו אומר לו אלא לטובתו להביאו לחיי העולם הבא, אם קיבל ממנו מוטב ואם לאו יוכיחנו פעם שניה ושלישית, וכן תמיד חייב אדם להוכיחו עד שיכהו החוטא ויאמר לו איני שומע, וכל שאפשר בידו למחות ואינו מוחה הוא נתפש בעון אלו כיון שאפשר לו למחות בהם.
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1. Why are we commanded to rebuke those who sin? Why must we get involved in the actions of others?
2. In practice, it is very difficult to rebuke someone. What are some ways of rebuking so that the person is not shamed?
3. Have you ever rebuked someone? Were they receptive?
1. S'forno contends that Moses reacted with rage to oppression against his community, with outrage to oppression within his community, and with pragmatic rationality to oppression outside his community. Do you find these differing reactions compelling or troubling?
2. Do you react differently to oppressions in different communities? What can you learn from your reaction?
1. What are the two reasons provided for not correcting a scoffer or rebuking a wicked person? Do you think this is true?
2. Why will a wise person love you if you reprove them? Why does a wise person have an opposite reaction from the scoffer?
3. What makes a person wicked? What makes someone wise? How are these differences evident in their reactions?