Save "Freedom From/Freedom To (Rights & Responsibilities) for Pesach"
Freedom From/Freedom To (Rights & Responsibilities) for Pesach
הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי:
He [Rabbi Hillel] used to say: If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when?
כִּ֤י תִבְנֶה֙ בַּ֣יִת חָדָ֔שׁ וְעָשִׂ֥יתָ מַעֲקֶ֖ה לְגַגֶּ֑ךָ וְלֹֽא־תָשִׂ֤ים דָּמִים֙ בְּבֵיתֶ֔ךָ כִּֽי־יִפֹּ֥ל הַנֹּפֵ֖ל מִמֶּֽנּוּ׃ (ס)
When you build a new house, you shall make a parapet for your roof, so that you do not bring bloodguilt on your house if anyone should fall from it.
איכא דמתני לה להא דרב הונא אהא דתני רב יוסף (שמות כב, כד) אם כסף תלוה את עמי את העני עמך עמי ונכרי עמי קודם עני ועשיר עני קודם ענייך ועניי עירך ענייך קודמין עניי עירך ועניי עיר אחרת עניי עירך קודמין
There are those who teach that which Rav Huna said in connection with that which Rav Yosef taught: The verse states: “If you lend money to any of My people, even to the poor person who is with you” (Exodus 22:24). The term “My people” teaches that if one of My people, i.e., a Jew, and a gentile both come to borrow money from you, My people take precedence. The term “the poor person” teaches that if a poor person and a rich person come to borrow money, the poor person takes precedence. And from the term: “Who is with you,” it is derived: If your poor person, meaning one of your relatives, and one of the poor of your city come to borrow money, your poor person takes precedence. If it is between one of the poor of your city and one of the poor of another city, the one of the poor of your city takes precedence.
וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃ וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃ וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃
And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” And God created man in His image, in the image of God He created him; male and female He created them. God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.”
(יז) לֹ֣א תַטֶּ֔ה מִשְׁפַּ֖ט גֵּ֣ר יָת֑וֹם וְלֹ֣א תַחֲבֹ֔ל בֶּ֖גֶד אַלְמָנָֽה׃
(17) You shall not subvert the rights of the stranger or the fatherless; you shall not take a widow’s garment in pawn.
(יז) לִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט אַשְּׁר֣וּ חָמ֑וֹץ שִׁפְט֣וּ יָת֔וֹם רִ֖יבוּ אַלְמָנָֽה׃ (ס)
(17) Learn to do good. Devote yourselves to justice; Aid the wronged. Uphold the rights of the orphan; Defend the cause of the widow.

(ו) לֹ֥א תַטֶּ֛ה מִשְׁפַּ֥ט אֶבְיֹנְךָ֖ בְּרִיבֽוֹ׃

(6) And do not stretch thin he rights of your needy in their disputes.

(ח) פְּתַח־פִּ֥יךָ לְאִלֵּ֑ם אֶל־דִּ֝֗ין כָּל־בְּנֵ֥י חֲלֽוֹף׃

(8) Speak up for the one who cannot speak, For the rights of all the unfortunate.

(ד) אַ֤ל לַֽמְלָכִ֨ים ׀ לְֽמוֹאֵ֗ל אַ֣ל לַֽמְלָכִ֣ים שְׁתוֹ־יָ֑יִן וּ֝לְרוֹזְנִ֗ים או [אֵ֣י] שֵׁכָֽר׃ (ה) פֶּן־יִ֭שְׁתֶּה וְיִשְׁכַּ֣ח מְחֻקָּ֑ק וִֽ֝ישַׁנֶּה דִּ֣ין כָּל־בְּנֵי־עֹֽנִי׃
(4) Wine is not for kings, O Lemuel; Not for kings to drink, Nor any strong drink for princes, (5) Lest they drink and forget what has been ordained, And infringe on the rights of the poor.
(טז) דָּ֛ן דִּין־עָנִ֥י וְאֶבְי֖וֹן אָ֣ז ט֑וֹב הֲלוֹא־הִ֛יא הַדַּ֥עַת אֹתִ֖י נְאֻם־יְהוָֽה׃
(16) He upheld the rights of the poor and needy— Then all was well. That is truly heeding Me —declares the LORD.

Rabbi Israel Salanter (1809-1883), father of the Musar movement.

Once, Rabbi Salanter visited a new matzah bakery in order to check its work practices and level of kashrut. He reviewed all the manufacturing procedures extensively and observed the intense labor and toil of the employees. At the end of Rabbi Salanter’s visit, the bakery owner proudly asked him, “What does the rabbi say?” He answered, “The Gentiles accuse us, G-d forbid, of using the blood of Christian children in matzah. While this is not the case, from what I have seen here, there is indeed a violation of the prohibition on blood in food. The blood of the workers is mixed with the matzah! I will not certify this bakery as kosher.”

In another case, Rabbi Salanter was asked what demands particular attention when baking matzah. He answered: “One must be scrupulous not to yell at the woman kneading the dough.”

He was also quoted as saying, “It is prohibited to enhance your mitzvot at the expense of others.” One day Rabbi Salanter was hosted by a rich man. When he performed the ritual hand-washing before the meal, he used a sparing amount of water. He was asked, “Doesn’t the Torah say it is praiseworthy to wash with a lot of water?” He answered, “I can only do that in my own home. Here, however, I must consider the needs of the servant who must carry the buckets of water.”

When attending large dinners, Rabbi Salanter also hurried to finish eating quickly in consideration of the waiters and other workers, who had to wait until the end of the meal to go home. “Justice, justice you shall pursue in order that you may live in and inherit the land.”

(טו) לֹא־תַעֲשׂ֥וּ עָ֙וֶל֙ בַּמִּשְׁפָּ֔ט לֹא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ׃ (טז) לֹא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י יְהוָֽה׃ (יז) לֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֙יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא׃ (יח) לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהוָֽה׃

(15) You shall not render an unfair decision: do not favor the poor or show deference to the rich; judge your kinsman fairly. (16) Do not stand by the blood of the one close to you. Do not profit by the blood of your fellow: I am the LORD. (17) You shall not hate your kinsfolk in your heart. Reprove your kinsman but incur no guilt because of him. (18) You shall not take vengeance or bear a grudge against your countrymen. Love your fellow as yourself: I am the LORD.

(טז) הוּא הָיָה אוֹמֵר, לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה. אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, נוֹתְנִים לְךָ שָׂכָר הַרְבֵּה. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ. וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא:

(16) He used to say: It is not your responsibility to finish the work, but neither are you free to desist from it. If you have learned much Torah, your reward will be much; and the Master of your work is trustworthy to pay you the wage for your activity. And know, the giving of reward to the righteous is in the future to come.

אמר רב בשביל ארבעה דברים נכסי בעלי בתים יוצאין לטמיון על כובשי שכר שכיר ועל עושקי שכר שכיר ועל שפורקין עול מעל צואריהן ונותנין על חבריהן ועל גסות הרוח וגסות הרוח כנגד כולן אבל בענוים כתיב (תהלים לז, יא) וענוים יירשו ארץ והתענגו על רוב שלום:
Rav said: On account of four matters the property of homeowners is confiscated by the state treasury [timyon]: On account of those who delay payment of the salary of hired laborers (see Leviticus 19:13; Deuteronomy 24:15); on account of those who withhold the salary of hired laborers and do not pay at all; and on account of those who throw off the yoke of communal responsibility from their own necks and place that yoke on the necks of their friends; and on account of the arrogance of those who, due to their wealth, exercise power over the community. And the punishment for arrogance is equal to them all. However, with regard to the humble it is written: “The humble will inherit the land and delight themselves in the abundance of peace” (Psalms 37:11).
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