JACOB BEN ASHER, 1320.
(Trans. A. Feldman.)
ZEDAKAH—JUSTICE.
‘NEITHER shalt thou favour a poor man his cause’ (Exodus 23. 3). It is one of the deep and fundamental traits of Judaism that whilst presupposing sympathy and commiseration with the poor and the hapless, it nevertheless fears that in a suit-at-law justice might be outraged in favour of the poor man even when he is in the wrong—outraged just because of his very distress. Sympathy and compassion are emotions that have their proper place and use, but even these noble feelings must be silenced in the presence of Justice. In this Scriptural command there is a height of conception, a sublimity of moral view, which compels the reverence of all.
A. GEIGER, 1865.
THE JEWISH POOR
THE Kingdom of God—the Rabbis held—is inconsistent with a state of social misery. They were not satisfied with feeding the poor. Their great ideal was not to allow a man to be poor, not to allow him to come down into the depths of poverty. They say, ‘Try to prevent it by teaching him a trade. Try all methods before you permit him to become an object of charity, which must degrade him, tender as your dealings with him may be.’
S. SCHECHTER, 1893.