1. According to Ramban, the creation of the world is not completed, but in the continual process of creation. Based on this thinking, what is the role of humanity in building a just and equitable world?
Translation | Original |
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What is it about Good and about Evil? It is said in the name of the house of Rabbi Yanai, one who give a poor person a small amount of money in public, for it happened once that Rabbi Yanai saw a certain man give some money to a poor person in public, it is better that he not give him than that he gives him now and disgraces him. The house of Rabbi Shiloh says, one who gives charity to a woman privately brings her into suspicion. [AJWS translation] |
מאי אם טוב ואם רע, אמרי דבי רבי ינאי זה הנותן פרוטה לעני בפרהסיא, כי הא דרבי ינאי חזייה לההוא גברא דיהיב פרוטה לעני בפרהסיא, אמר מוטב דלא יהבת ליה מהשתא דיהבת וכסיפתיה, דבי רבי שילא אמרי זה הנותן צדקה לאשה בסתר דמייתי לה לידי חשדא.
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1. What is going on in this story?
2. What are some reasons protecting the dignity of a poor person supersedes the giving of money?
3. What does this have to do with good and evil?
1. Who are the players in this text – seen and unseen?
2. What power dynamics are at play?
3. What is evil in the text and what is good?
Translation | Original |
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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. What do you feel about the connection between your giving of tzedakah and others' giving of tzedakah?
2. Why might this Mishna have chosen a person's attitude towards their own and others' giving as the central axes for describing the goodness of charity-givers?
3. How could one work to move towards being righteous, as defined by this Mishna?