This source sheet was inspired by a session taught by Micah Odenheimer [1], founder of Tevel B'Tzedek [2]. [1] http://www.tevelbtzedek.org/index.php?option=com_content&view=article&id=12&Itemid=13&lang=en [2] http://www.tevelbtzedek.org/
בָּרֵךְ עָלֵינוּ ה' אֱלהֵינוּ אֶת הַשָּׁנָה הַזּאת וְאֶת כָּל מִינֵי תְבוּאָתָהּ לְטובָה. וְתֵן (בקיץ - בְּרָכָה) (בחורף - טַל וּמָטָר לִבְרָכָה) עַל פְּנֵי הָאֲדָמָה וְשבְּעֵנוּ מִטּוּבָהּ. וּבָרֵךְ שְׁנָתֵנוּ כַּשָּׁנִים הַטּובות. בָּרוּךְ אַתָּה ה', מְבָרֵךְ הַשָּׁנִים
Amidah, 9th Blessing
Bless us, Lord our God, this year and all its various produce for good, and give (in the summer) blessing / (in the winter) dew and rain for blessing on the face of the earth, and let us be sated from your goodness. Bless us as in the good years. Blessed are you Lord, Who blesses the years.
Suggested Discussion Questions
Why might we be thankful for the dew and the rain on the face of the Earth?
What is good about the years that we are thankful for?
Does this imply that God rewards with rain and therefore that drought is a punishment?
How do we reconcile traditional interpretations with modern understanding of the weather and our climate?
He lies in wait secretly as a lion in his den: he lies in wait to catch the poor: he catches the poor, he draws him into his net.
Suggested Discussion Questions
Why would someone lie in wait to catch the poor?
What are the forces in our world today that draw the poor into their net?
ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה.
And what (did the sages) see that they put the Blessing for a good year as the ninth (blessing of the 18 blessings)? Rabbi Alexandri said: Against speculators who raise the prices, as it is said (Psalms 9 [now 10]): “Break the arm of the evil person”. And when David said it, he said it in the 9th
Suggested Discussion Questions
What is so evil about speculators who raise prices?
What connections do you think the Rabbis are making between the 9th Psalm above and the 9th blessing of the Amidah?
שבור זרוע רשע - אלו המייקרין את התבואה ומפקיעין את השער וממאי דבמפקיעי שערים כתיב דכתיב בההיא פרשתא יארב במסתר כאריה בסוכו יארוב לחטוף עני וכי הליסטים אורב את העני והלא את העשיר הוא אורב אלא במפקיעי שערים הכתוב מדבר שרוב דעתם לעניים הוא וקא בעי דוד רחמי עלה דמילתא שבור זרוע רשע ותן שובע בעולם ובכך זרועו שבור.
"Break the arm of the evil person": These are the ones who make grain dear and bring up the standard price. And how do we know (that this is what the Talmud is referring to)? For it is said in that chapter of Psalms: “He lieth in wait in a secret place as a lion in his lair, he lieth in wait to catch the poor” And do the robbers ambush the poor? Do they not ambush the rich? But what we are talking about here is the speculator who raise the price, for their mind is mostly on the poor. And David prayed for mercy about this, “Break the arm of the evil person”, and let there be satiety in the world, and it that way (the evil person’s) arm will be broken.
Suggested Discussion Questions
1. How does Rashi explain who the evil person is who is trying to catch the poor?
2. Why would stopping this lead to satiety in the world (enough food to feed people)? 3. How does Rashi's commentary compare with your answer to the last questionon the previous text?
4. Can you think of recent examples where speculators have contributed to the poor going hungry?
(כג) אסור לעשות סחורה בארץ ישראל בדברים שיש בהם חיי נפש אלא זה מביא מגרנו ומוכר וזה מביא מגרנו ומוכר כדי שימכרו בזול ובמקו' שהשמן מרוב' מותר להשתכר בשמן:
(כד) אין אוצרין פירות שיש בהן חיי נפש בארץ ישראל וכן בכל מקום שרובו ישראל בד"א בלוקח מהשוק אבל לאצור הגדל בשלו מותר ובשנת בצורת לא יאצור יותר מכדי פרנסת ביתו לשנה:
(כה) כל המפקיע שערים או שאצר פירות בארץ ישראל או במקום שרובו ישראל ה"ז כמלוה ברבית:
(כו) אין מוציאין פירות שיש בהן חיי נפש מארץ ישראל לחוצה לארץ או לסוריא ולא מרשות מלך זה לרשות מלך אחר בא"י:
It is forbidden to do commerce in the land of Israel in produce that sustains life. Instead, this (farmer should) bring from his granary, and sell, and this from his granary and sell, in order that they should sell cheaply. And in a place where there is an abundance of oil, it is permissible to trade in oil 24) It is forbidden to store up fruits (produce) that sustains life in the Land of Israel or in a any place in which Israel is the majority. In what situation are we referring to? When the fruits are taken form the marketplace. But storing what one has grown oneself is permissible. And in a year of famine, it is only permitted to store a year’s supply for one’s family. 25) Whoever speculates on the price of basic food or stores up fruits in the Land of Israel is like someone who lends with interest 26) It is forbidden to export produce that sustains life in the land of Israel to outside the Land or (even) to Syria, and not from the realm of one king to another king in the land of Israel.
Suggested Discussion Questions
1. Why is speculating on the price of food and storing up food problematic?
2. What do these laws suggest should inform economics when it comes to the basics that enable people to live?
3. What do these laws suggest with regard to ensuring you have enough for your family whilst also considering everyone in society does not starve?