The Amen Effect chapter 3: SEE NO STRANGER
וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃

And God created adam in God's own image, in the image of God, God created adam; male and female God created them.

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אִיקוֹנְיָא מְהַלֶּכֶת לִפְנֵי הָאָדָם וְהַכָּרוֹזוֹת כּוֹרְזִין לְפָנָיו, וּמָה הֵן אוֹמְרִים, תְּנוּ מָקוֹם לָאִיקוּנִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא...

...R' Yehoshua ben Levi said: A procession of angels walks before a person wherever they go. And what are they saying? They're crying out: "Make way, for an image of the Holy One is approaching!"

Questions To Consider

a. When did you first encounter the idea that all people are created in God’s own image (Genesis 1:27)? How did you understand it then? What do you think it means now?

b. What dimensions does R’ Yehoshua ben Levi’s teaching add to the principle that all people are created in the Divine image?

c. How do you think your day-to-day life might differ if you took these two teachings seriously?

כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם...

לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם.

וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'...

How does the court exhort witnesses testifying in capital cases? They would bring the witnesses in and exhort them, saying: Perhaps what you say in your testimony is based on conjecture, or perhaps it is based on a rumor, perhaps it is testimony based on hearsay, or perhaps it is based on the statement of a trusted person. Maybe you don't realize that we examine you with inquiry and interrogation, and if you are lying, your lie will be discovered. You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, causing money to be given to the wrong party, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are ascribed to the witness’s testimony until eternity...

The court tells the witnesses: Therefore, adam, the first person, was created singly, to teach you that anyone who destroys one soul, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul, the verse ascribes him credit as if he sustained an entire world. Secondly, the first person was created alone due to the importance of maintaining peace among people, so that one person will not say to another: My ancestor is greater than your ancestor. And it was also so that those who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person. And finally, this speaks to the greatness of the Holy Blessed One, because when a person stamps several coins with one seal, they are all identical. But the supreme Ruler of rulers, the Holy Blessed One stamped all people with the seal of Adam the first person, and not one of them is alike any other. Therefore, since all humanity descends from one person, each and every person is obligated to say: The world was created for me.

The court says to the witnesses: Now perhaps you will say: Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so.

Questions To Consider

a. This is a foundational text in helping us understand the idea that human beings are created in the Divine Image. Why do you think it's set in the context of the courtroom?

b. The mishnah suggests that each human being is-- by virtue of being human-- imbued with innate dignity that Rabbi Yitz Greenberg describes as manifesting in the form of infinite worth, equality and uniqueness. Which of these resonates most powerfully, and which is most challenging for you?

c. Which of these claims of the tradition do you think is the most counter-cultural? What would change in our society and in our lives if we internalized and practiced this teaching?

(יז) וַֽה' אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃ (יח) וְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ־ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃ (יט) כִּ֣י יְדַעְתִּ֗יו לְמַ֩עַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ ה' לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא ה' עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃ (כ) וַיֹּ֣אמֶר ה' זַעֲקַ֛ת סְדֹ֥ם וַעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָבְדָ֖ה מְאֹֽד׃ (כא) אֵֽרְדָה־נָּ֣א וְאֶרְאֶ֔ה הַכְּצַעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י עָשׂ֣וּ ׀ כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה׃

(17) Now God had said, “Shall I hide from Abraham what I am about to do, (18) since Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him? (19) For I have singled him out, that he may instruct his children and his posterity to keep the way of God by doing what is just and right, in order that God may bring about for Abraham what has been promised him.” (20) Then God said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave! (21) I will go down to see whether they have acted altogether according to the outcry that has reached Me; if not, I will take note.”

אמרו וכי מאחר שארץ ממנה יצא לחם ועפרות זהב לו למה לנו עוברי דרכים שאין באים אלינו אלא לחסרינו [מממוננו] בואו ונשכח תורת רגל מארצנו...

... דהוה ליה (תורא) [דרא] דלבני אתי כל חד וחד שקל' חדא א"ל אנא חדא דשקלי דהוה שדי תומי או שמכי אתו כל חד וחד שקיל חדא א"ל אנא חדא דשקלי

...דעבר במברא יהיב ארבעה זוזי דעבר במיא יהיב תמני זוזי זימנא חדא אתא ההוא כובס איקלע להתם אמרו ליה הב ד' זוזי אמר להו אנא במיא עברי אמרו ליה א"כ הב תמניא דעברת במיא לא יהיב פדיוהו אתא לקמיה דדיינא א"ל הב ליה אגרא דשקיל לך דמא ותמניא זוזי דעברת במיא

...הויא להו פורייתא דהוו מגני עלה אורחין כי מאריך גייזי ליה כי גוץ מתחין ליה אליעזר עבד אברהם אקלע להתם אמרו ליה קום גני אפוריא אמר להון נדרא נדרי מן יומא דמיתת אמא לא גנינא אפוריא

...הויא ההיא רביתא דהות קא מפקא ריפתא לעניא בחצבא איגלאי מלתא שפיוה דובשא ואוקמוה על איגר שורא אתא זיבורי ואכלוה והיינו דכתיב (בראשית יח, כ) ויאמר ה' זעקת סדום ועמורה כי רבה ואמר רב יהודה אמר רב על עיסקי ריבה:

The people of Sodom said: We live in a land which grows bread and has dust of gold - why do we need visitors, who only come to deplete what belongs to us? Let us allow the doctrine of welcoming to become obsolete here!...

[Sanhedrin 109b] ...

When someone was laying bricks, people would come one at a time and each take away a brick, telling the person: "I'm only taking one!" And when someone was putting out onions to dry, people would come one at a time and each take one away, telling the person, "I'm only taking one!"

...And they made a law that anyone who crossed the river on the ferry paid four dinars, but anyone who crossed by walking through the water should pay double. One day a launderer came to Sodom, and the people told him, "Pay four dinars for the ferry." He said, "But I crossed through the water!" "In that case," they said, "pay eight." He refused to pay, and they hit him and wounded him. He came before a judge to seek compensation. The judge ruled: "Pay the man who hit you a fee since he acted as your bloodletter - and you owe eight dinars for crossing through the water."

The people of Sodom had beds on which they would lay their guests. If the guest was longer than the bed they would cut them to fit, and if the guest was shorter, they would stretch them. Eliezer, Abraham's servant, turned up there once. They said to him, "Come and lie on the bed." He replied, "I took a vow that since the day my mother died I will not lie on a bed!"

A young woman used to take bread out to poor people in a pitcher [so the bread would not be seen]. But this came to light. The people of Sodom smeared her with honey and put her on the wall of the city, and hornets came and consumed her - this is the meaning of the verse, "And the Lord said, 'Because the cry of Sodom and Gomorrah is great [rabba - Genesis 18:20].'" Rav Yehudah teaches that Rav says rabba is an allusion to that young woman [ribbah - it was the offence done to her that sealed the fate of Sodom].

(ח) ר' יהודה אומר, הכריזו בסדום כל מי שהוא מחזיק בפת לחם עני ואביון ישרף באש פליטת בתו של לוט היתה נשואה לאחד מגדולי העיר וראתה עני אחד מדקדק ברחוב העיר ועגמה נפשה עליו שנאמר עגמה נפשי לאביון מה עשתה בכל יום היתה יוצאה לשאוב היתה נותנת בכד שלה מכל מזון ביתה ומאכלת לאותו עני

אמרו אנשי סדום העני הזה מאין הוא חי וכשידעו בדבר הוציאו אותה להשרף

אמרה רבון כל העולמים עשה משפטי ודיני מאנשי סדום ועלתה צעקתה לפני כסא הכבוד באותה שעה אמר הב"ה ארדה נא ואראה אם כצעקת הנערה הזאת עשו אנשי סדום אהפוך יסודותיה למעלה ופניה למטה שנאמר ארדה נא ואראה הכצעקתה הבאה אלי עשו כלה הכצעקתם אין כתיב כאן אלא הכצעקתה.

(8) Rabbi Yehudah said: They made a proclamation in Sodom (saying): Everyone who strengthens the hand of the poor or the needy with a loaf of bread shall be burnt by fire. Plotit, daughter of Lot, was married to one of the wealthy men of Sodom. She saw a certain very poor man in the street of the city, and her soul was grieved on his account, as it is said, "Was not my soul grieved for the needy?" (Job 30:25).What did she do? Every day when she went out to draw water she put in her bucket all sorts of provisions from her home, and she fed that poor man.

The men of Sodom said: How does this poor man live? When they ascertained the facts, they brought her forth to be burnt with fire.

She cried out: Ruler of all worlds! Do what is right and lawful, [protect me] from the men of Sodom. And her cry ascended before the Throne of Glory. In that very same hour the Holy Blessed One said: "I will now descend, and I will see" (Gen. 28:21) whether the men of Sodom have done according to the cry of this young woman. [if so,] I will overturn the city's foundations, and its surfaces upside down, as it is said, "I will now descend, and I will see whether they have done altogether according to her cry, which is come unto me". "According to their cry" is not written here (in the text), only "According to her cry."

Questions To Consider

a. According to this collection of texts, what was the terrible sin of Sodom and Gomorrah that resulted in the destruction of those cities?

b. This text seems to map closely to contemporary society. What warning do you read in this text for our time?

Invitation To Practice (The Amen Effect p. 183-4):

When you busily and distractedly cross the street, or walk to your car, or run to a meeting, slow your step for a moment, and think, Every person I pass right now is an image of God. Precious, unique and irreplaceable... And then remember: you don't have to do everything, but you can do something. So do something.