Against Poverty- From the Torah to Secular Judaism 3

this is discussed in the paper of Rabbi Rheins in this volume. Labor law and the economic implications of loans will be treated in a later volume of this series.

The biblical interest in overcoming poverty began with the specific demands of Leviticus that we not harden our hearts against our poor brother(Ex. 23:6; Deut. 15:7). Such statements led to prophetic reminders(Is. 3:14; 10:2; 41:17; Jer. 22:16, which linked impending doom of the land to social injustice(Hos. 4.1f; 5.10f;; Amos 2:6 ff; 511 f,; 8:4 f, Micah 2:1; 6:8 ff, Zeph. 1:9 f, Zech. 11:4f; Mal. 3:88 15.:1:23£:3:14;:5:8. 58.2 f£ Jer. 5.2500 6.7-H; 7: 6ff; 34:13ff, Ez. 18:5 ff, 22:12 f, 29 f), a major factor second only to idolatry. This is balanced by a vision of social justice(Is. 11:4ff; 41.17ff There are the sharp statements of Proverbs and Psalms(12:6 14:4; 35:10fF; 37:91F; 82:3f, 94:3 ff, 113.7 ff.) which led to a working plan. We should note that the poor were not blamed for their plight; God hears their cries(Ps. 113:7; Prov 31.9; Job 5:15), but it is a human duty to hear them and to help.

Not part of the actual legislative system, but an appeal for the poor when everyone is rejoicing in the redemption of Purim (Est. 9:22) is incorporated into the custom of shelah monot, as well as Nehemiah ’s incorporation of gifts to the poor in the celebration of the New Year(Neh. 8:10), but both of these were only incidental ways of helping. We will look at the legislation that succeeded and that failed. We will make no attempts at dating the biblical material, as much of that remains speculative. Let us begin with idealism.

SABBATICAL YEAR In the seventh year the land was to lie fallow and rest- the

crops of the field, vineyards and olive groves, whatever grew, were open to use by everyone— the owner of the field, the poor, and wild