Suggested Discussion Questions:
1. The classical commentators explain the prohibitions in this Mishna as deriving from the assertion that the taxes collected by the Roman government are stolen property, since they are not fairly assessed. What do you think about this indictment of a massive social entity as stealing? What does this say about the legitimacy of other social institutions?
2. The permission in the second half of the Mishna for receiving charity from the tax-collector himself seems to assert that his salary is not to be considered stolen property, even though he is paid by the taxes, which themselves are stolen. What do you think of this difference?
3. What might this distinction imply about the moral standing of employees of large, illegitimate corporations or governments?