1. Why are we commanded to first remember our growth into a great nation before we remember our oppression at the hands of the Egyptians?
2. Share a story (or the story) from your family's migration. What caused them to leave? What challenges and opportunities faced them when they arrived in their new home?
3. Why do you think the Haggadah puts so much emphasis on remembering oppression as well as celebrating freedom?
1. Why would one want to repeat this statement? Against what attitude(s) is it struggling?
2. Why and when is it important to insist on the equal value of different forms of work?
1. According to this text, who is responsible for justice?
2. What guidance is given in this text for dispute resolution?
3. Who is protected by these guidelines? To what extent are they applied today?
| Translation | Original |
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| If a person of learning participates in public affairs and serves as judge or arbiter, he gives stability to the land... But if he sits in his home and says to himself, “What have the affairs of society to do with me?... Why should I trouble myself with the people’s voices of protest? Let my soul dwell in peace!”—if he does this, he overthrows the world. [translation by Hazon] |
מַלְכָּהּ שֶׁל תּוֹרָה, בְּמִשְׁפָּט שֶׁהוּא עוֹשֵׂה, מַעֲמִיד אֶת הָאָרֶץ... אִם מֵשִׂים אָדָם עַצְמוֹ כִּתְרוּמָה הַזּוּ שְׁמוּשְׁלֶכֵת בְּזָוִיוֹת הַבָּיִת וְאוֹמֵר: מָה לִי בְּטוֹרַח הַצִּבּוּר ?מָה לִי בְּדִינֵיהֶם? מָה לִי לִשְׁמוֹעַ קוֹלָם? שָׁלוֹם עָלֶיךָ נַפְשִׁי! הֲרֵי זֶה מַחֲרִיב אֶת הָעוֹלָם.
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When do you sit at home when you might stand up and make a difference?
What does this text say about the relationship between power and responsibility?
1. Why must we retell the story of the Exodus from Egypt? How does it shape our identities?
2. How can we truly be involved in helping others move from slavery to freedom, from sadness to joy, from mourning to festivity, from darkness to great light, from servitude to redemption?
ודבורה אשה נביאה אֵשֶׁת לַפִּידוֹת הִיא שׁפְטָה אֶת יִשְׂרָאֵל בָּעֵת הַהִיא - וכי מי טיבה של דבורה שהיא שפטה את ישראל ומתנבאת עליהם, הלא פנחס בן אלעזר עומד, מעיד אני עלי את השמים ואת הארץ, בין גוי ובין ישראל בין איש ובין אשה, בין עבד ובין שפחה, הכל לפי מעשה שעושה כך רוח הקודש שורה עליו.
What is the significance of Devorah judging Israel and prophesying for them? Did not Pinchas ben Elazar stand, [saying], "I testify by the Heavens and the Earth, whether non-Jew or Israelite, whether man or woman, whether a male-slave or a female one, all is according to the merit of his or her deed--so the Holy Spirit rests upon him or her." [AJWS translation]
1. Who are the players in this text – seen and unseen? 2. What power dynamics are at play? 3. What social justice themes emerge from this text?
| 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. Who are the players in this text – seen and unseen?
2. In practice, it is very difficult to rebuke someone. What are some ways of rebuking so that the person is not shamed?
3. What social justice themes emerge from this text?
1. Who are the players in this text – seen and unseen?
2. This text has powerful implication on how we relate to those around us. What are some ways we can implement this thinking into our daily lives? our politics?
1. Who are the players in this text – seen and unseen?
2. What happens when human dignity is not a priority, such that this text makes it the most important thing?
| 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. Who are the players in this text – seen and unseen?
2. In practice, it is very difficult to rebuke someone. What are some ways of rebuking so that the person is not shamed?
3. What social justice themes emerge from this text?
| Translation | Original |
|---|---|
| For this reason, man was created alone in the world. This teaches us that a person who eliminates one human life from the world is considered as if he eliminated an entire world and a person who saves one human life is considered as if he saved an entire world. [AJWS translation] |
לפיכך נברא אדם יחידי בעולם ללמד שכל המאבד נפש אחת מן העולם מעלין עליו כאילו איבד עולם מלא וכל המקיים נפש אחת בעולם מעלין עליו כאילו קיים עולם מלא.
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1. What are the implications of this text on issues of discrimination?
2. What power dynamics are at play in this text?
1. Who are the players in this text – seen and unseen?
2. In what ways are these things not measurable?
3. How does a person reap benefits from these acts?
| Translation | Original |
|---|---|
| Goodness of heart - [falls] between meanness and excessive kindness. (And because these virtues do not have a name in our language - it is necessary to explain them and to explain what the philosophers wanted: A good heart - this is called to one for whom all his intentions are to improve the state of man with his body, his wisdom and his money to the maximum of his ability but without causing any harm or contempt. This is the middle path. The mean one - he is the opposite of this and he is one who does not want to contribute to humanity a thing, even things which he is not lacking and would not be a bother to him nor cause him damage. This is the fartherest extreme. And the excessively good heart - this is one who does all the things listed above in "good heart" but does them even when they cause him great damage, or contempt, or trouble, or great loss. This is the first extreme.) [AJWS translation] |
וטוב-לב - ממצע בין הנבלה ויתרון טוב הלבב. (ומפני שאין למדות האלה שם ידוע בלשוננו - צריך לפרש עניניהם, ומה שרוצים בו הפלוסםפים: לב טוב - קוראים: מי שכל כונתו להיטיב לבני אדם בגופו, ועצתו, ובממונו בכל יכלתו, בלתי שישיגהו נזק או בזיון, והוא האמצעי. והנבל - הוא הפך זה, והוא: מי שאינו רוצה להועיל לבני אדם דבר, אפילו במה שאין לו בו חסרון, ולא טרח, ולא נזק - והוא: הקצה האחרון. ויתרון טוב הלבב - הוא: שעושה דברים הנזכרים ב"לב טוב" ואפילו אם ישיגהו בזה נזק גדול, או בזיון, או טרח רב והפסד מרבה - והוא: הקצה הראשון).
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1. How can we find the middle path and contribute to humanity?
2. How do we evaluate what counts as a loss or damage to the giver?
3. How can we continue to grow as individuals and as communities while repeatedly finding the middle path?
| Translation | Original |
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Jews are commanded to open their homes to visitors, particularly the poor and the learned. Jews are not to convert their homes into fortresses protecting the nuclear family from invasion, but to sensitize their children to other people by inviting visitors regularly into their homes. The house is not to be a refuge but a bridge – if the analogy can be imagined, a kind of spiritually self-aware hotel.
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1. Who are the players in this text – seen and unseen?
2. What power dynamics are at play?
3. What social justice themes emerge from this text?
| Translation | Original |
|---|---|
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I look forward to privilege of being present at meeting tomorrow at 4 p.m. Likelihood exists that Negro problem will be like the weather. Everybody talks about it but nobody does anything about it. Please demand of religious leaders’ personal involvement not just solemn declaration. We forfeit the right to worship God as long as we continue to humiliate Negroes. Churches and synagogues have failed. They must repent. Ask of religious leaders to call for national repentance and personal sacrifice. Let religious leaders donate one month’s salary toward fund for Negro housing and education. I propose that you Mr. President declare state of moral emergency. A marshal plan for aid to Negroes is becoming a necessity. The hour calls for high moral grandeur and spiritual audacity.
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1. What does it mean to have high moral grandeur and spiritual audacity?
2. In what ways has our society improved since this text? In what ways do we still have work to do?
3. Are there issues as pressing to you as this issue was to Heschel?
1. Who are the players in this text – seen and unseen?
2. What power dynamics are at play?
3. What social justice themes emerge from this text?
1. Who are the players in this text – seen and unseen?
2. What social justice themes emerge from this text?