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Save "Acharei Mot-Kedoshim ~ External and Internal Boundaries
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Acharei Mot-Kedoshim ~ External and Internal Boundaries
(א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אֲנִ֖י ה' אֱלֹקֵיכֶֽם׃ (ג) כְּמַעֲשֵׂ֧ה אֶֽרֶץ־מִצְרַ֛יִם אֲשֶׁ֥ר יְשַׁבְתֶּם־בָּ֖הּ לֹ֣א תַעֲשׂ֑וּ וּכְמַעֲשֵׂ֣ה אֶֽרֶץ־כְּנַ֡עַן אֲשֶׁ֣ר אֲנִי֩ מֵבִ֨יא אֶתְכֶ֥ם שָׁ֙מָּה֙ לֹ֣א תַעֲשׂ֔וּ וּבְחֻקֹּתֵיהֶ֖ם לֹ֥א תֵלֵֽכוּ׃ (ד) אֶת־מִשְׁפָּטַ֧י תַּעֲשׂ֛וּ וְאֶת־חֻקֹּתַ֥י תִּשְׁמְר֖וּ לָלֶ֣כֶת בָּהֶ֑ם אֲנִ֖י ה' אֱלֹקֵיכֶֽם׃
(1) The LORD spoke to Moses, saying: (2) Speak to the Israelite people and say to them: I the LORD am your God. (3) You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws. (4) My rules alone shall you observe, and faithfully follow My laws: I the LORD am your God.
(כב) וּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹא־תָקִ֤יא אֶתְכֶם֙ הָאָ֔רֶץ אֲשֶׁ֨ר אֲנִ֜י מֵבִ֥יא אֶתְכֶ֛ם שָׁ֖מָּה לָשֶׁ֥בֶת בָּֽהּ׃ (כג) וְלֹ֤א תֵֽלְכוּ֙ בְּחֻקֹּ֣ת הַגּ֔וֹי אֲשֶׁר־אֲנִ֥י מְשַׁלֵּ֖חַ מִפְּנֵיכֶ֑ם כִּ֤י אֶת־כָּל־אֵ֙לֶּה֙ עָשׂ֔וּ וָאָקֻ֖ץ בָּֽם׃ (כד) וָאֹמַ֣ר לָכֶ֗ם אַתֶּם֮ תִּֽירְשׁ֣וּ אֶת־אַדְמָתָם֒ וַאֲנִ֞י אֶתְּנֶ֤נָּה לָכֶם֙ לָרֶ֣שֶׁת אֹתָ֔הּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ אֲנִי֙ ה' אֱלֹֽקֵיכֶ֔ם אֲשֶׁר־הִבְדַּ֥לְתִּי אֶתְכֶ֖ם מִן־הָֽעַמִּֽים׃
(22) You shall faithfully observe all My laws and all My regulations, lest the land to which I bring you to settle in spew you out. (23) You shall not follow the practices of the nation that I am driving out before you. For it is because they did all these things that I abhorred them (24) and said to you: You shall possess their land, for I will give it to you to possess, a land flowing with milk and honey. I the LORD am your God who has set you apart from other peoples.

~ What is prohibited in these verses? Why?

~ What do you think these sources are asking of American Jews in the 21st century?

(ג) ובחקתיהם לא תלכו. מה הניח הכתוב שלא אמר, אלא אלו נמוסות שלהן, דברים החקוקין להם, כגון טרטיאות ואצטדיאות רבי מאיר אומר אלו דרכי האמורי שמנו חכמים:

and you shall not follow their laws: Why did Scripture omit [until now] this? Rather, these are their social practices, things that assumed the status of law (חָקוּק) for them, for example, [certain days set aside for attendance at] theaters and stadiums. Rabbi Meir says: These [practices referred to here,] are the “ways of the Amorites,” [the superstitious practices] enumerated by our Sages.

~ What is the distinction, according to Rashi, between the "laws of the idolaters" and the "ways of the Amorite"?

~ Can you think of "ways of the Amorite" in American terms?

שלא ללבוש כמלבושי עובדי כוכבים. ובו ג' סעיפים:
אין הולכין בחוקות העובדי כוכבים (ולא מדמין להם) (טור בשם הרמב"ם) ולא ילבש מלבוש המיוחד להם ולא יגדל ציצת ראשו כמו ציצת ראשם ולא יגלח מהצדדין ויניח השער באמצע ולא יגלח השער מכנגד פניו מאוזן לאוזן ויניח הפרע ולא יבנה מקומות כבנין היכלות של עבודת כוכבים כדי שיכנסו בהם רבים כמו שהם עושים : הגה אלא יהא מובדל מהם במלבושיו ובשאר מעשיו (שם) וכל זה אינו אסור אלא בדבר שנהגו בו העובדי כוכבים לשם פריצות כגון שנהגו ללבוש מלבושים אדומים והוא מלבוש שרים וכדומה לזה ממלבושי הפריצות או בדבר שנהגו למנהג ולחוק ואין טעם בדבר דאיכא למיחש ביה משום דרכי האמורי ושיש בו שמץ עבודת כוכבים מאבותיהם אבל דבר שנהגו לתועלת כגון שדרכן שכל מי שהוא רופא מומחה יש לו מלבוש מיוחד שניכר בו שהוא רופא אומן מותר ללובשו וכן שעושין משום כבוד או טעם אחר מותר (מהרי"ק שורש פ"ח) לכן אמרו שורפין על המלכים ואין בו משום דרכי האמורי (ר"ן פ"ק דעבודת כוכבים):

1. Not To Dress Like A Non-Jew, 3 Seifim: One [i.e., a Jew] should not follow the customs of non-Jews (nor should one try to resemble them) (Tur in the name of the Rambam). One should not wear clothing that is particular to them [i.e., their culture]; one should not grow forelocks on one’s head like the forelocks on their heads; one should not shave the sides [of one’s head] and grow one’s hair in the middle of one’s head [like they do]; one should not shave the hair in front of one’s face from ear to ear and let one’s hair grow [in the back] [like they do]; one should not build places [i.e., buildings]—like the non-Jews’ temples—so that large groups of people will enter them, like [non-Jews] do. RAMA: Rather, one [i.e., a Jew] should be distinct from them [i.e., non-Jews] in one’s manner of dress and in all of one’s actions. But all of this [i.e., these restrictions] apply only to things that non-Jews do for the sake of licentiousness. For example, they are accustomed to wearing red clothing, which is official/princely clothing, and other clothing that is similarly immodest. [These restrictions also apply] to things that they are accustomed to doing because of a custom or rule that does not have a[ny underlying] reason, out of concern that [a Jew who does such things will follow the] “ways of the Amorites,” and that it has the blemish of [i.e., is tainted by] idol worship inherited from their ancestors. But things that they are accustomed to doing for a useful purpose—such as their custom for expert doctors to wear particular clothing so that the doctors will be recognized as specialists—one is permitted to wear [such clothing]. (Maharik Shoresh 88) Similarly, things that are done out of respect or another reason, it is permitted [for one to do such things]. And therefore they said one may burn [the items of deceased] kings, and there is not in this “the ways of the Amorites.” (R"an, Chapter of the Laws of Non-Jews)

אֵין הוֹלְכִין בְּחֻקּוֹת הַגּוֹיִים, וְלֹא מִתְדַמִּים לָהֶם, לֹא בְמַלְבּוּשׁ וְלֹא בְשֵׂעָר וְכַיּוֹצֵא בָהֶם, שֶׁנֶּאֱמַר, וְלֹא תֵלְכוּ בְּחֻקּוֹת הַגּוֹי. וְנֶאֱמַר, בְּחֻקּוֹתֵיהֶם לֹא תֵלֵכוּ. וְנֶאֱמַר, הִשָּׁמֵר לְךָ פֶּן תִּנָּקֵשׁ אַחֲרֵיהֶם. לֹא יִלְבַּשׁ מַלְבּוּשׁ הַמְּיֻחָד לָהֶם לְשׁוּם גֵּאוּת וְהוּא מַלְבּוּשׁ שָׂרִים, וּלְדֻגְמָא הָא דְּאָמְרֵינָן בַגְּמָרָא, דְּאָסוּר לְיִשְֹרָאֵל לְהִתְדַּמּוֹת לָהֶם אֲפִלּוּ בִרְצוּעוֹת הַמִּנְעָל. שֶׁאִם הָיָה דַרְכָּם לִקְשֹׁר כָּךְ וְדֶרֶךְ יִשְֹרָאֵל בְּעִנְיָן אַחֵר אוֹ שֶׁהָיָה מִנְהָגָם לִהְיוֹת לָהֶם רְצוּעוֹת אֲדֻמּוֹת וְשֶׁל יִשְֹרָאֵל שְׁחוֹרוֹת מִשּׁוּם דְּצֶבַע שָׁחוֹר מוֹרֶה עַל עֲנָוָה וְשִׁפְלוּת וּצְנִיעוּת, אָסוּר לְיִשְֹרָאֵל לְשַׁנּוֹת. וּמִזֶּה יִלְמַד כָּל אָדָם לְפִי מְקוֹמוֹ וְשַׁעְתּוֹ, שֶׁהַמַּלְבּוּשׁ הֶעָשׂוּי לְיוּהֲרָא וּפְרִיצוּת לֹא יַעֲשֶׂה הַיִשְֹרָאֵל כֵּן, אֶלָּא מַלְבּוּשָׁיו יִהְיוּ עֲשׂוּיִים בְּעִנְיָן הַמּוֹרֶה עַל הַכְנָעָה וּצְנִיעוּת. הָכֵי אָמְרִינָן בְּסִפְרֵי, שֶׁלֹּא תֹאמַר הוֹאִיל וְהֵן יוֹצְאִין בְּאַרְגָּמָן אַף אֲנִי אֵצֵא בְּאַרְגָּמָן, הוֹאִיל וְהֵן יוֹצְאִין בְּקוֹלְסִין (פֵּרוּשׁ, כְּלֵי זַיִן) אַף אֲנִי אֵצֵא בְּקוֹלְסִין, שֶׁדְּבָרִים הַלָּלוּ דִבְרֵי שַׁחַץ וְגַאֲוָה הֵם, וְלֹא כְאֵלֶּה חֵלֶק יַעֲקֹב, אֶלָּא דַּרְכָּם לִהְיוֹת צְנוּעִים וַעֲנָוִים, וְלֹא לִפְנוֹת אֶל רְהָבִים. וְכֵן כָּל דָּבָר שֶׁנָּהֲגוּ לְמִנְהָג וּלְחֹק דְאִכָּא לְמֵיחָשׁ שֶׁיֵּשׁ בּוֹ שֶׁמֶץ עֲבוֹדָה זָרָה, לֹא יַעֲשֶׂה הַיִשְֹרָאֵל כֵּן. וְכֵן לֹא יְגַלַּח וְלֹא יְגַדֵּל שַעֲרוֹת רֹאשׁוֹ כְּמוֹהֶם, אֶלּא יְהֵא מֻבְדָּל מֵהֶם בְּמַלְבּוּשָׁיו וּבְדִבּוּרוֹ וּבִשְׁאָר מַעֲשָׂיו כְּמוֹ שֶׁהוּא מֻבְדָּל מֵהֶם בְּמַדָּעוֹ וּבְדֵעוֹתָיו. וְכֵן הוּא אוֹמֵר, וָאַבְדִּיל אֶתְכֶם מִן הָעַמִּים.

We are not permitted to follow the ways of the gentiles, nor adopt their styles in dress or in hair style or similar things, as it is said: "You shall not follow the ways of the gentile."3Leviticus 20:23. It is [also] said: "In their ways you shall not follow"4Leviticus 18:3. It is [also] said: "Guard yourself lest you be ensnared to follow them."5Deuteronomy 12:30. You should not wear a garment which is specifically worn by them as a symbol of ostentation, such as a garment of high-ranking officers. For example, the Talmud states:6 Sanhedrin 74a. that it is forbidden for a Jew to be similar to them even in regard to shoelaces; if their practice was to tie one way and the practice of Jews to tie another way, or if their practice was to wear red shoelaces and Jews wear black shoelaces because the color black indicates humility, submissiveness and modesty. [In all such instances] it is forbidden for a Jew to deviate. From these examples everyone should learn how to apply these standards to his time and place. A garment designed for showiness or immodesty must not be worn by a Jew, but rather his clothing should be made in a style which suggests humility and modesty. The following is mentioned in Sifrei: You should not say that since they go out with scarlet I shall go out with scarlet, since they go out with kulsin (the word kulsin meaning weaponry) I also shall go out with kulsin, because these practices are indicative of arrogance and haughtiness which are not the heritage of Jacob. Rather, our heritage demands of us to be modest and humble, and not be influenced by the haughty. Similarly, any custom or statute of which there is a suspicion of idolatrous intent or background should be avoided by Jews. Similarly, you should not cut your hair or style your hair as they do, but rather you should be distinct, in your clothing and speech and all other endeavors just as you are distinct in your perspectives and concepts. Similarly, it is said: "I have set you apart from the nations."7Leviticus 20:26.

~ What are the practices, according to both the Shulchan Aruch and Kitzur Shulchan Aruch, that we are to avoid?

~ What is the opening that the Rama in the Shulchan Aruch gives, that is missing in the Kitzur Shulchan Aruch?

~ What is your gut reaction to the list?

~ What do you think is the purpose of these regulations, in the times they were written?

~ Why would the Rama open a possibility that the Kitzur is unwilling to give?

Your sources navigator...

Shulchan Aruch - main text written by Yosef Karo (Spain, 1488- Safed, 1575) published in 1565. There is a decidedly a Sephardi bent on its rulings; which led to the...

Rama - commentary to the Shulchan Aruch, written by Rabbi Moshe Isserles (Poland, 1530-1572). From 1578 onwards every edition of the Shulchan Aruch comes with the Rama. Here one finds where the Ashkenazi practice differs from the Sephardi.

Kitzur Shulchan Aruch - written by Rabbi Shlomo Ganzfried (Hungary, 1804-1886) and published in 1864. This work is famous for being easier to read, shorter and more strict than the Shulchan Aruch. It has enjoyed a big popularity in ultra-Orthodox circles.

R. Isaac b. Sheshet (Spain, 1326–1408) wrote that Jews need not do away with funeral customs which reflect secular practices among Muslims: "If you say otherwise, we might as well forbid eulogies, on the ground that Gentiles also eulogize their dead."

R. Joseph Kolon (aka Maharik, France 1420-Italy 1480) permitted Jewish physicians to don distinctive medical robes worn by Gentile doctors. His wide-ranging analysis set forth these guidelines by which one could recognize what fell under the prohibition of chukkat ha-goy: customs which Jews adopt for no other apparent reason than to imitate the Gentiles; customs which offend the rules of modest behavior.

R. Haim David Halevy (Jerusalem, 1924-1988) who was the Sephardi Chief Rabbi of Tel Aviv permits the use of funeral flowers and the wearing of black clothing by mourners in Israel. Such practices are prohibited "only when we adopt their custom out of the desire to imitate their religious rites." For this reason too he defends the Israeli custom, borrowed from Western culture, of standing for a minute of silence on Yom Ha-Zikaron and Yom Ha-Sho'ah (Remembrance Day [for the fallen in Israel's wars] and Holocaust Remembrance Day).

~ Up to here, where do you think celebrating Halloween falls? And New Year's eve? And Thanksgiving? And Christmas? Are they one and the same? Are there differences?

מתני׳ לפני אידיהן של עובדי כוכבים שלשה ימים אסור לשאת ולתת עמהם להשאילן ולשאול מהן להלוותן וללוות מהן לפורען ולפרוע מהן

MISHNA: On the three days before the festivals of gentiles the following actions are prohibited, as they would bring joy to the gentile, who would subsequently give thanks to his object of idol worship on his festival: It is prohibited to engage in business with them; to lend items to them or to borrow items from them; to lend money to them or to borrow money from them; and to repay debts owed to them or to collect repayment of debts from them.

~ If you are in a Catholic society, what is the problem with this Mishnah?

What about Thanksgiving? Halloween? Valentine's Day? New Year's?

A big discussion ensues

Rabbi Feinstein (Iggerot Moshe, Yoreh Deah 4:11(4)):

it is obvious in my opinion, that even in a case where something would be considered a prohibited Gentile custom, if many people do it for reasons unrelated to their religion or law, but rather because it is pleasurable to them, there is no prohibition of imitating Gentile custom. So too, it is obvious that if Gentiles were to make a religious law to eat a particular item that is good to eat, halacha would not prohibit eating that item. So too, any item of pleasure in the world cannot be prohibited merely because Gentiles do so out of religious observance.

Since it is clear that according to their religious law books this day [Thanksgiving] is not mentioned as a religious holiday and that one is not obligated in a meal [according to Gentile religious law] and since this is a day of remembrance to citizens of this country, when they came to reside here either now or earlier, halakhah [Jewish law] sees no prohibition in celebrating with a meal or with the eating of turkey.

Rabbi Moshe Feinstein

"It is obvious and apparent that–whatever the merit of celebrating Thanksgiving the first time in the 1600s–the establishment of an annual holiday that is based on the Christian calendar is, at the very least, closely associated with idol worship and thus prohibited."

Rabbi Yitzhak Hunter

R. Michael Broyde, in Torah Musings:

I was asked about trick or treating on Halloween, and I concluded that halacha prohibits celebrating Halloween by wearing a costume while collecting candy, since Halloween has a clear pagan origin and in order to celebrate a holiday with a clear pagan origin one of four conditions must be met:

  1. Halloween celebrations have an additional secular origin.
  2. The conduct of the individuals “celebrating Halloween” can be rationally explained independent of Halloween.
  3. The pagan origins of Halloween or the Catholic response to it are so deeply hidden that they have disappeared, and the celebrations can be attributed to some secular source or reason.
  4. The activities memorialized by Halloween are actually consistent with the Jewish tradition.

Since it is clear to me that none of these statements are true, I conclude that celebrating Halloween by dressing in a costume is prohibited.

I was asked about celebrating Valentine’s Day (February 14) from the view of halacha. I concluded that Valentine’s day has a clearly Christian origin but that the Christian origin has nearly completely vanished in our secular society. I argued that celebrating Valentine’s Day is quite different from Halloween, which also has lost much of its religious origins, and understanding the reason for this difference is very important. Halloween has an irrational component to it in which the form of celebrating can only be justified and explained by having it traced back to its gentile origins (dressing in costume and trick & treating). On the other hand, the mode of Valentine’s Day celebrations can be explained in our secular society completely rationally, grounded in such notions as sharing love, noting friendship and (perhaps most importantly) eating chocolate. Each of these values are not inherently religious or can be explained rationally, as the Rama (YD 178:1) requires for transposing actions with religious origins into secular practices that Jews can engage in.

- Rabbi Michael Broyde

It is also this author’s opinion that the Ramah in Yore Deah 178:1 cited by Rabbi Broyde wherein he derives four rules of thumb to determine the halachic permissibility of copying certain activities is also misconstrued. To clarify the Ramah’s meaning and intent one must look at the Maharik, the Ramah’s source, and it will be seen that if a custom is observed for the purpose of keeping a gentile tradition – then that too is a violation.

This, however, requires a longer discussion Generally speaking, this author is in awe of Rabbi Broyde’s vast erudition. However, and with due respect, it is my contention that Rav Broyde’s two permissive rulings here, concerning office New Year’s Eve parties and Valentine’s Day chocolates, are, in fact, complete violations of the Torah law of “following in the ways of the gentiles.” The quotations of Rav Feinstein zatzal have been very subtly (but not willfully) mistranslated and misconstrued. One can certainly understand Rabbi Broyde’s motivation, as an out of town Rabbi who seeks the spiritual welfare of his congregants, but it cannot and must not be at the price of halachic observance.

R. Yair Hoffmann

The first day of the year for them [January 1] . . . is not prohibited according to law, but pious people [baalei nefesh] should be strict.

R. Moshe Feinstein - Iggerot Moshe (Even Haezer 2:13)

But let's talk about insides, too
נתינים ניקרינהו ונפייסינהו (שמואל ב כא, ב) ויקרא המלך לגבעונים ויאמר אליהם מה אעשה לכם ובמה אכפר וברכו את נחלת ה' ויאמרו לו הגבעונים אין לנו כסף וזהב עם שאול ועם ביתו ואין לנו איש וגו' יותן לנו שבעה אנשים מבניו והוקענום לה' וגו' מיפייס ולא פייסינהו
As for the Gibeonites, let us call them and appease them. Consequently, the verse states: “And the king called the Gibeonites and said to them…What shall I do for you, and with what shall I make atonement that you may bless the inheritance of the Lord? And the Gibeonites said to him: It is not a matter of silver or gold between us and Saul or his house; neither is it for us to put any man to death in Israel…Let seven men of his sons be delivered to us, and we will hang them up to the Lord…” (II Samuel 21:1–6). He tried to appease them in other ways, but they would not be appeased.
אמר שלשה סימנים יש באומה זו הרחמנים והביישנין וגומלי חסדים רחמנים דכתיב (דברים יג, יח) ונתן לך רחמים ורחמך והרבך ביישנין דכתיב (שמות כ, כ) בעבור תהיה יראתו על פניכם גומלי חסדים דכתיב (בראשית יח, יט) למען אשר יצוה את בניו ואת ביתו וגו' כל שיש בו שלשה סימנים הללו ראוי להדבק באומה זו
David said: There are three distinguishing marks of this nation, the Jewish people. They are merciful, they are shamefaced, and they perform acts of kindness.
They are merciful, as it is written: “And He will give you mercy, and have mercy upon you and multiply you” (Deuteronomy 13:18); not only will God have mercy upon you, but He will bestow the attribute of mercy upon you.
They are shamefaced, as it is written: “And that His fear shall be upon your faces” (Exodus 20:17), and the fear that is on one’s face is his shame.
They perform acts of kindness, as it is written: “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to practice righteousness and justice” (Genesis 18:19), i.e., to perform acts of kindness.
Whoever has these three distinguishing marks is fit to cleave to this nation. Those who lack these qualities, however, are unfit to be part of the Jewish people. When David saw the cruelty of the Gibeonites, he decreed that they may never enter into the congregation of Israel.

אמר שלשה סימנים יש באומה זו הרחמנים והביישנין וגומלי חסדים.

רחמנים דכתיב (דברים יג, יח) ונתן לך רחמים ורחמך והרבך.

ביישנין דכתיב (שמות כ, כ) בעבור תהיה יראתו על פניכם.

גומלי חסדים דכתיב (בראשית יח, יט) למען אשר יצוה את בניו ואת ביתו וגו'

כל שיש בו שלשה סימנים הללו ראוי להדבק באומה זו

King David said: There are three distinguishing marks of this nation, the Jewish people. They are merciful, they are shamefaced, and they perform acts of kindness.
1. They are merciful, as it is written: “And God will give you mercy, and have mercy upon you and multiply you” (Deuteronomy 13:18); not only will ha-Shem have mercy upon you, but God will bestow the attribute of mercy upon you.
2. They are shamefaced, as it is written: “And that God's fear shall be upon your faces” (Exodus 20:17), and the fear that is on one’s face is one's shame.
3. They perform acts of kindness, as it is written: “For I have known Avraham, to the end that he may command his children and his household after him, that they may keep the way of ha-Shem, to practice righteousness and justice” (Genesis 18:19), i.e., to perform acts of kindness.
Whoever has these three distinguishing marks is fit to cleave to this nation.

Being merciful, shameful and kind

אין ממחין ביד עניי נכרים בלקט בשכחה ובפאה מפני דרכי שלום: ת"ר מפרנסים עניי נכרים עם עניי ישראל ומבקרין חולי נכרים עם חולי ישראל וקוברין מתי נכרים עם מתי ישראל מפני דרכי שלום:

Our rabbis taught: We provide for the gentiles' poor with Israel's poor, we visit gentiles' sick with Israel's sick, and we bury the gentiles' dead with Israel's dead, due to the ways of peace.

בית הבחירה למאירי מסכת בבא קמא דף קיג עמוד ב
שאף עובדי האלילים ושאינם גדורים בדרכי הדתות אסור לגזלם […] ומ"מ אין אדם חייב לחזר אחר אבדתו כדי
להחזירה לו ולא עוד אלא אף מי שמצא אבדתו אינו חייב להחזירה שמציאה מקצת קנין הוא וחזרתו דרך חסידות ואין
אנו כפופים לחסידות למי שאין לו דת [...] הא כל שהוא מעממין הגדורים בדרכי הדת ועובדי האלהות על איזה צד
אע"פ שאמונתם רחוקה מאמונתנו אינם בכלל זה אלא הרי הם כישראל גמור לדברים אלו אף באבדה ואף בטעות ולכל
שאר הדברים בלא שום חלוק:

Meiri on Bava Kama 113b

It is forbidden to rob even idolaters and persons undisciplined by religion. […] Yet one is not obligated to take the trouble to return their lost articles. Additionally, even if one were to find such a lost object, one would not have to return it because finding gives some title of ownership and returning it is an act of “piety” – and we are not obligated to show piety towards godless
peoples. However, any person belonging to a nation disciplined by religion, who worships the Lord in any fashion – even if their religion is very different from ours – is not in the above category. Instead, they are considered entirely like a Jew in all of these maters – in respect to lost items, financial errors, or to anything else – no distinction should be made.

רבי אלעזר בן עזריה אומר אם אין תורה אין דרך ארץ. כלומר מי שאינו יודע תורה אינו שלם במדות של דרך ארץ כי רוב המדות הטובות שיש בדרכי העולם בתורה הם כמו והעבט תעביטנו הענק תעניק לו מאזני צדק אבני צדק וכמה וכמה כיוצא בהם. אם כן בלא תורה לא יהיו דעותיו שלמות בדרך ארץ:
Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation (derekh erets; literally, the way of the world): Meaning to say [that] one who does not know Torah is not complete in the traits of derekh erets; as most of the good traits that exist in the ways of the world are in the Torah - like "surely lend him" (Deuteronomy 15:8), "Surely award him" (Deuteronomy 15:14), "Just scales, just weights" (Leviticus 19:36), and many, many like these. If so, without Torah, his dispositions in derekh erets will not be complete.

אֲפִלּוּ הָעַכּוּ''ם צִוּוּ חֲכָמִים לְבַקֵּר חוֹלֵיהֶם וְלִקְבֹּר מֵתֵיהֶם עִם מֵתֵי יִשְׂרָאֵל וּלְפַרְנֵס עֲנִיֵּיהֶם בִּכְלַל עֲנִיֵּי יִשְׂרָאֵל מִפְּנֵי דַּרְכֵי שָׁלוֹם. הֲרֵי נֶאֱמַר (תהילים קמה, ט) "טוֹב ה' לַכּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו". וְנֶאֱמַר (משלי ג, יז) "דְּרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם":

And even for non-Jews – our sages commanded us to visit the sick and to bury their dead with the dead of the Jews and to give sustenance to their needy among the needy of the Jews – because of promoting peaceful ways. Behold there is the verse - "Hashem is good with all and he is merciful upon all of his works" (Tehilim / Psalms 145, 9) and it is said "And its ways are ways of pleasantness and all its paths are peace." (Mishle – Proverbs 3, 17)

Shevet MiYehuda 3:70 (HaRav Unterman - previous Ashkenazi Chief Rabbi of Israel)

Lately it has become customary, to our great detriment, amongst our teachers to state that there is no real obligation towards bettering the life of non-Jews…and there is no need to encourage the community to support non-Jews with tzedakah and kindness, for any such acts are only done for the sake of darchei shalom [ways of peace] and thus have no real source in the Torah law. Therefore we must define the true concept of darchei shalom. It is not just a means to keep Judaism safe from non-Jewish hatred, but flows from the core ethical teachings of the Torah. [Translation by Rabbi Natan Levy]

מה טובו אוהליך יעקב משכנותיך ישראל (במדבר כד, ה). על דרך עשה תורתך קבע (אבות א, טו) כי יעקב הוא מדריגה תחתונה וישראל הוא מדריגה עליונה. וזה פירוש מה טובו אוהליך יעקב, שתעשה מלאכתך עראי. משכנותיך ישראל, פירוש ותורתך קבע:

How good are your tents, Jacob, your dwelling places, Israel - [this can be understood] through "make your Torah (study habits) fixed" - Jacob is a lower level and Israel is a higher level. And this is the explanation of "how good are your tents Jacob", that you make your work temporary. "Your dwelling places, Israel" is your Torah (study habits) should be fixed.

Baal Shem Tov

"Your tents" – your external appearance must be that of Jacob, a lower level, while "your dwelling places" – your interior – must be of the level of Israel.

ת"ר כשנתפסו רבי אלעזר בן פרטא ורבי חנינא בן תרדיון א"ל ר' אלעזר בן פרטא לרבי חנינא בן תרדיון אשריך שנתפסת על דבר אחד אוי לי שנתפסתי על חמשה דברים
§ The Gemara returns to its discussion of the judgments of the Sages by the Roman rulers. The Sages taught: When Rabbi Elazar ben Perata and Rabbi Ḥanina ben Teradyon were arrested by the Romans during the time of the religious persecution of the Jewish people, Rabbi Elazar ben Perata said to Rabbi Ḥanina ben Teradyon: Fortunate are you, as you were arrested on one charge only, of teaching Torah publicly; woe is me, as I have been arrested on five charges.
א"ל רבי חנינא אשריך שנתפסת על חמשה דברים ואתה ניצול אוי לי שנתפסתי על דבר אחד ואיני ניצול שאת עסקת בתורה ובגמילות חסדים ואני לא עסקתי אלא בתורה [בלבד]
Rabbi Ḥanina ben Teradyon said to him: Fortunate are you, as you were arrested on five charges but you will be saved; woe is me, as I have been arrested on one charge, but I will not be saved. You will be saved because you engaged in Torah study and in acts of charity, and I engaged in Torah study alone.
וכדרב הונא דאמר רב הונא כל העוסק בתורה בלבד דומה כמי שאין לו אלוק שנאמר (דברי הימים ב טו, ג) וימים רבים לישראל ללא אלקי אמת [וגו'] מאי ללא אלקי אמת שכל העוסק בתורה בלבד דומה כמי שאין לו אלוק
The Gemara comments: And this is in accordance with a statement of Rav Huna, as Rav Huna says: Anyone who occupies himself with Torah study alone is considered like one who does not have a God. As it is stated: “Now for long seasons Israel was without the true God, and without a teaching priest, and without the Torah” (II Chronicles 15:3). What is meant by “without the true God”? This teaches that anyone who engages in Torah study alone is considered like one who does not have a true God.
ובגמילות חסדים לא עסק והתניא רבי אליעזר בן יעקב אומר לא יתן אדם מעותיו לארנקי של צדקה אלא א"כ ממונה עליו תלמיד חכם כר' חנינא בן תרדיון הימנוה הוא דהוה מהימן מיעבד לא עבד
The Gemara asks: And is it true that Rabbi Ḥanina ben Teradyon did not engage in acts of charity? But isn’t it taught in a baraita that Rabbi Eliezer ben Ya’akov says: A person should not donate his money to the charity purse [le’arnakei] unless a Torah scholar like Rabbi Ḥanina ben Teradyon is appointed as supervisor over it? The Gemara answers: He was trusted to distribute the charity with honesty and integrity, but he himself did not perform charitable acts.
והתניא אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים מיעבד עבד כדבעי ליה לא עבד
The Gemara asks: But isn’t it taught in a baraita that Rabbi Ḥanina ben Teradyon said to Rabbi Yosei ben Kisma: I confused my own coins that I needed for the festivities of Purim with coins of charity, and I distributed them all to the poor at my own expense. How then can it be said that he never engaged in charitable acts? The Gemara responds: He did perform acts of charity, but he did not perform as many acts as he should have, in light of his wealth.
דרש ר' שמלאי תורה תחלתה גמילות חסדים וסופה גמילות חסדים תחילתה גמילות חסדים דכתיב ויעש ה' אלקים לאדם ולאשתו כתנות עור וילבישם וסופה גמילות חסדים דכתיב ויקבר אותו בגיא
Rabbi Samlai taught: With regard to the Torah, its beginning is an act of kindness and its end is an act of kindness. Its beginning is an act of kindness, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). And its end is an act of kindness, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6).
והייתם לי סגלה מכל העמים אף על פי שכל המין האנושי יקר אצלי מכל יתר הנמצאים השפלים, כי הוא לבדו המכוון בהם, כאמרם ז''ל (אבות) חביב אדם שנברא בצלם מכל מקום אתם תהיו לי סגולה מכלם: כי לי כל הארץ וההבדל ביניכם בפחות ויתר הוא, כי אמנם לי כל הארץ וחסידי אומות העולם יקרים אצלי בלי ספק:
And you will be a treasure among all peoples - even though all types of humans are important to me above all the lower beings, since He is represented only in them, as say Hazal (Avot): 'Humans are beloved because they were created in the Image' - still, you will be treasured among them ...Because Mine is all the earth - and the difference between you exists in smaller or bigger amounts, despite the fact that the whole earth is Mine, and the Righteous of the Nations are important to Me without a doubt.

Each waking day feels more and more like we are living in Sodom, especially with respect to the sheer evil directed at immigrants (now it is legal immigrants who are to be assailed and mistreated). You don’t have to be a “progressive” or a “liberal” to recognize the immorality and nihilism that has poisoned our culture and society: you just have to be an honest Jew, aware of Judaism’s ideals, principles, history, legends and stories.

Let us be frank: No person who claims to be a committed Jew (irrespective of denomination — just someone who incorporated Judaism in some form in their life) can legitimately claim to be that if they continue to support separating children and parents, oppressing the poor, taking away the possibility of healthcare. It is evil. Plain and simple. Evil genuinely comparable to the nativist fear-mongering and "rishus" (the term my mother would have used) of those who despise and work against one of the most fundamental attributes of a Jew — "Rachmanus."

It’s not one person alone. Anyone who supports and enables these horrific evils deserve to be viewed as equally at fault.

We worry day and night that embracing chukos haGoyim will impede our continuity. Precisely. It’s in front of our eyes. How dare we stay silent and even worse — support and assist — Sodomization. [Daniel Edelman]

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