Within the description of the sequence of festivals in Parashat Emor, there is one verse that seems out of place:“And when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the ETERNAL am your God.” (Leviticus 23:22)
How is the commandment to leave the corner of the field for the poor and the stranger connected to the festivals described in the surrounding verses?
Rabbi Ben Hollander (one of the founders of Rabbis for Human Rights) explained that this verse appears in the midst of the festival cycle because it relates to all the festivals, and to the entire portion, not to any single holiday. Its message is relevant throughout the entire year.
Rabbi Hollander adopts Rashi’s interpretation of the verse:“Rabbi Avdimi bar Rabbi Yosef said: Why did Scripture place it in the midst of the festivals : Passover and Shavuot on one side, and Rosh Hashanah, Yom Kippur, and Sukkot on the other? To teach you that whoever properly gives the gleanings, the forgotten sheaf, and the corner of the field to the poor is regarded as though they had built the Temple and offered sacrifices within it.”
Rashi teaches that one who leaves the corner of the field for the poor and the stranger is considered as if they themselves built the Temple—not only those who celebrate the festivals.
In our own time, when there is no Temple, people who seek holiness and closeness to God and to Jewish tradition often take on additional commandments between a person and God. We see this in Israeli public life today. For example, among young people who choose to wear tzitzit and kippot, in public stands offering men the opportunity to put on tefillin, or inviting women to light Shabbat candles.
Yet Israeli public discourse does not sufficiently emphasize the moral responsibility embedded in the Torah in general, and especially our responsibility toward others.
Rabbi Eli Hollander (in his book of sermons To Be Continued) learns from Rashi, and from his father, that the commandments that truly bring us closer to holiness are those between people: ethical mitzvot that shape how we treat one another. Helping a friend, a neighbor, or a family member—this is considered as if one has built the Temple through their actions.
There are places where the Israeli public sphere can feel violent and intimidating, where there is little respect for others and little space for ethical, respectful conduct between people. There is a strong emphasis on appearances, including religious appearance. Rashi and Rabbi Hollander teach us that it is more important to pay attention to the corner of the field—even if it is not visible. To care for the people around us, even if they are not close to us, and to build a society that supports those in need. The emphasis is on mitzvot between people—an emphasis we so deeply lack.
We are approaching Shabbat for Social Justice, a Shabbat in which we highlight these values and the partnership of many organizations in Israeli society that recognize their importance.
It is still possible to initiate activities as part of this Shabbat for Social Justice, and we hope that the messages of our Torah portion and of this Shabbat, will take a more central place in our public discourse, guiding the conduct and behavior of leaders and individuals alike.
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Rabbi Idit Lev was ordained in 2004 at the Schechter Rabbinical School in Jerusalem and holds an M.A. in psychology from Ben-Gurion University. She serves as Director of Global Community Development at the Rabbinical Assembly. Rabbi Lev worked for 15 years at Rabbis for Human Rights, where she founded and led the Social Justice program. She lives in Haifa.
How is the commandment to leave the corner of the field for the poor and the stranger connected to the festivals described in the surrounding verses?
Rabbi Ben Hollander (one of the founders of Rabbis for Human Rights) explained that this verse appears in the midst of the festival cycle because it relates to all the festivals, and to the entire portion, not to any single holiday. Its message is relevant throughout the entire year.
Rabbi Hollander adopts Rashi’s interpretation of the verse:“Rabbi Avdimi bar Rabbi Yosef said: Why did Scripture place it in the midst of the festivals : Passover and Shavuot on one side, and Rosh Hashanah, Yom Kippur, and Sukkot on the other? To teach you that whoever properly gives the gleanings, the forgotten sheaf, and the corner of the field to the poor is regarded as though they had built the Temple and offered sacrifices within it.”
Rashi teaches that one who leaves the corner of the field for the poor and the stranger is considered as if they themselves built the Temple—not only those who celebrate the festivals.
In our own time, when there is no Temple, people who seek holiness and closeness to God and to Jewish tradition often take on additional commandments between a person and God. We see this in Israeli public life today. For example, among young people who choose to wear tzitzit and kippot, in public stands offering men the opportunity to put on tefillin, or inviting women to light Shabbat candles.
Yet Israeli public discourse does not sufficiently emphasize the moral responsibility embedded in the Torah in general, and especially our responsibility toward others.
Rabbi Eli Hollander (in his book of sermons To Be Continued) learns from Rashi, and from his father, that the commandments that truly bring us closer to holiness are those between people: ethical mitzvot that shape how we treat one another. Helping a friend, a neighbor, or a family member—this is considered as if one has built the Temple through their actions.
There are places where the Israeli public sphere can feel violent and intimidating, where there is little respect for others and little space for ethical, respectful conduct between people. There is a strong emphasis on appearances, including religious appearance. Rashi and Rabbi Hollander teach us that it is more important to pay attention to the corner of the field—even if it is not visible. To care for the people around us, even if they are not close to us, and to build a society that supports those in need. The emphasis is on mitzvot between people—an emphasis we so deeply lack.
We are approaching Shabbat for Social Justice, a Shabbat in which we highlight these values and the partnership of many organizations in Israeli society that recognize their importance.
It is still possible to initiate activities as part of this Shabbat for Social Justice, and we hope that the messages of our Torah portion and of this Shabbat, will take a more central place in our public discourse, guiding the conduct and behavior of leaders and individuals alike.
------------------------------------------------------------------------------------------------
Rabbi Idit Lev was ordained in 2004 at the Schechter Rabbinical School in Jerusalem and holds an M.A. in psychology from Ben-Gurion University. She serves as Director of Global Community Development at the Rabbinical Assembly. Rabbi Lev worked for 15 years at Rabbis for Human Rights, where she founded and led the Social Justice program. She lives in Haifa.