Chever Torah for Behar/Behukotai 2013 at Temple Emanu-El in Dallas
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Moshe Chaim Luzzato, Mesilat Yesharim, Chapter 21
Translation Original
Most people are not outright thieves, taking their neighbors’ property and putting it in their own premises. However, in their business dealing most of them get a taste of stealing whenever they permit themselves to make an unfair profit at the expense of someone else, claiming that such a profit has nothing to do with stealing. It is not merely the obvious and explicit theft with which we have to concern ourselves, but any unlawful transfer of wealth from one individual to another that may occur in everyday economic activities. [Zevitt translation]
והנה אנחנו רואים, שאף על פי שלא רוב בני האדם גנבים בגלוי הם, דהיינו שישלחו יד ממש בממון חבריהם לקחת ולשום בכליהם, אף - על - פי - כן, רובם טועמים טעם גניבה במשאם ומתנם במה שיורו היתר לעצמם להשתכר איש בהפסידו של חבירו ויאמרו, להרויח שאני. ואולם לאוים הרבה נאמרו בגזל: לא תעשוק, לא תגזול, לא תגנבו ולא תכחשו ולא תשקרו איש בעמיתו, לא תונו איש את אחיו, לא תשיג גבול רעך. הן כל אלה חילוקי דינים שבגזל, כוללים מעשים רבים מן המעשים הנעשים בכלל המשא והמתן המדיני, ובכולם איסורים רבים. כי לא המעשה הניכר ומפורסם בעושק ובגזל הוא לבדו האסור.
Leviticus 25:35
וְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ:
Leviticus.25.35
And if your fellow becomes poor and their means fail with you, then you shall strengthen your fellow, whether a stranger or a settler, your fellow shall live with you. [[JPS translation] Edited for gender neutrality]
Suggested Discussion Questions

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?

Rambam, Mishneh Torah, Laws Pertaining to Disputes between Plaintiffs and Defendants 11:1
Translation Original
Whenever land is known to have belonged to a person, we presume that person is the owner even though the property is now in the possession of another person. [Translation by Rabbi Eliyahu Touger. Edited for gender neutrality]
כל הקרקעות הידועות לבעליהן אע"פ שהן עתה תחת יד אחרים הרי הן בחזקת בעליהן,
Rashi, Leviticus 25:35 (cf. Torat Kohanim, Sifre Behar, Chapter 5)

והחזקת בו - אל תניחהו שירד ויפול ויהיה קשה להקימו, אלא חזקהו משעת מוטת היד. למה זה דומה, למשאוי שעל החמור, עודהו על החמור אחד תופס בו ומעמידו, נפל לארץ, חמשה אין מעמידין אותו:

Leviticus.25.35
"And you hold [your fellow]" - Do not let your fellow slip down until they fall completely, for then it will be difficult to raise them; rather, strengthen your fellow as they begin to fall. To what is this comparable? To a burden upon an donkey. While it is still on the donkey, one person can hold it and set it in place. If it falls to the earth, even five people cannot set it back. [AJWS translation]
Suggested Discussion Questions

1. In today's world there are millions of people who are slipping and millions more who have already fallen completely. Knowing this, how can we still utilize the wisdom of this text?
2. How does this text impact how we might think about foreign aid?

Rambam, Laws of Theft 5:1
אסור לקנות מן הגנב החפץ שגנב ועון גדול הוא שהרי מחזיק ידי עוברי עבירה וגורם לו לגנוב גניבות אחרות, שאם לא ימצא לוקח אינו גונב, וע"ז נאמר (משלי כ"ט כ"ד) חולק עם גנב שונא נפשו.
Mishneh_Torah,_Theft.5.1
One may not buy from a thief the goods he has stolen, and to do so is a great transgression because it strengthens the hands of those who violate the law and causes the thief to continue to steal, for if the thief would find no buyer he would not steal, as it says, “He who shares with a thief is his own enemy.” (Proverbs 2:24) [AJWS translation]
Exodus Rabbah 31:12
שמות רבה ל״א:י״ב-י״ג
אין בעולם קשה מן העניות שהוא קשה מכל יסורין שבעולם. אמרו רבותינו כל היסורין לצד אחד והעניות לצד אחד .מי שהוא עשיר ויש לו קרוב עני אינו מודה בו, רואה קרובו נטמן מפניו שהוא מתבייש להשיח עמו לפי שהוא עני.
Shemot Rabbah 31:12-13
There is nothing in the world more grievous than poverty; it is the most terrible of all sufferings. Our sages have said: If all troubles were assembled on one side and poverty on the other, [poverty would outweigh them all]. When a man is rich and has a poor relative, he does not acknowledge him; for when he sees his poor relation, he hides himself from him, being ashamed to speak to him, because he is poor. [AJWS translation]
Suggested Discussion Questions

1. What is the connection between the first and second part of the text?
2. Where does the rich man's shame come from? How can his shame be expunged in order that he might help his relative?
3. Have you ever experienced this kind of shame - either as one who was in need of help or as one who could offer help? What would have made the experience easier?

Psalms 37:21
לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם וְצַדִּיק חוֹנֵן וְנוֹתֵן:
Psalms.37.21
The wicked one borrows and does not repay; the righteous is generous and keeps giving. [JPS translation. Edited for gender neutrality]
Babylonian Talmud, Shabbat 104a
שבת ק״ד א:ד׳
אמרי ליה רבנן לרבי יהושע בן לוי: אתו דרדקי האידנא לבי מדרשא ואמרו מילי דאפילו בימי יהושע בן נון לא איתמר כוותייהו: אל"ף בי"ת - אלף בינה, גימ"ל דל"ת - גמול דלים, מאי טעמא פשוטה כרעיה דגימ"ל לגבי דל"ת - שכן דרכו של גומל חסדים לרוץ אחר דלים. ומאי טעמא פשוטה כרעיה דדל"ת לגבי גימ"ל - דלימציה ליה נפשיה. ומאי טעמא מהדר אפיה דדל"ת מגימ"ל - דליתן ליה בצינעה, כי היכי דלא ליכסיף מיניה
Shabbat 104a:4
The Rabbis told R. Joshua b. Levi: Children have come to the Beit Midrash (house of study) and said things the like of which was not said even in the days of Joshua the son of Nun. [Thus]: Alef Beth means “learn wisdom” [Alef Binah]; Gimmel Daleth, “show kindness to the poor” [Gemol Dallim]. Why is the foot of the Gimmel stretched toward the Daleth? Because it is fitting for the benevolent to run after [seek out] the poor. And why is the roof of the Daleth stretched out toward the Gimmel? Because he [the poor] must make himself available to her [the benevolent]. And why is the face of the Daleth turned away from the Gimmel? Because she must give him help in secret, lest she be ashamed of him. [Soncino translation. Edited for gender neutrality.]
Suggested Discussion Questions

1. According to this text, who is responsible for ensuring that the poor receive charity?
2. Why would the benevolent be ashamed of the poor? Do you see examples of this today?
3. How do the values in this text translate to our tzedakah practice?

Ecclesiastes 4:9-10
(ט) טוֹבִים הַשְּׁנַיִם מִן הָאֶחָד אֲשֶׁר יֵשׁ לָהֶם שָׂכָר טוֹב בַּעֲמָלָם: (י) כִּי אִם יִפֹּלוּ הָאֶחָד יָקִים אֶת חֲבֵרוֹ וְאִילוֹ הָאֶחָד שֶׁיִּפּוֹל וְאֵין שֵׁנִי לַהֲקִימוֹ:
Ecclesiastes.4.9-10
Two are better off than one, in that they have greater benefit from their earnings. For should they fall, one can raise the other; but woe betide one who is alone and falls with no companion to raise them! [JPS translation. Edited for gender neutrality]
Ecclesiastes 5:10-11
בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם רְאוּת עֵינָיו: מְתוּקָה שְׁנַת הָעֹבֵד אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל וְהַשָּׂבָע לֶעָשִׁיר אֵינֶנּוּ מַנִּיחַ לוֹ לִישׁוֹן:
Ecclesiastes.5.10-11
As one's substance increases, so do those who consume it; what, then, does the success of its owner amount to but feasting his eyes? A worker's sleep is sweet, whether she has much or little to eat; but the rich person's abundance doesn't let her sleep. [JPS translation. Edited for gender-neutrality]
Rambam, Mishneh Torah, Laws of Repentance 5:1
Translation Original
Free will is granted to all people. If one desires to turn oneself to the path of good and be righteous, the choice is theirs. Should one desire to turn to the path of evil and be wicked, the choice is theirs. [Translation by R. Eliyahu Touger. Edited for gender neutrality]
רשות לכל אדם נתונה אם רצה להטות עצמו לדרך טובה ולהיות צדיק הרשות בידו, ואם רצה להטות עצמו לדרך רעה ולהיות רשע הרשות בידו