Talmudic Dilemmas
Hold Many Lessons

RABBI IRWIN GRONER SPECIAL TO THE JEWISH NEWS

he Talmud is a unique book not say to a repentant, "Remem-
without parallel in world ber your former deeds." The Tal-
literature. It is the main de- mud adds one must not taunt a
pository of Jewish law, but descendant of proselytes by say-
is not a book of law. It invites us ing, "Remember the deeds of your
to join an ongoing debate which ancestors." One afflicted with suf-
never ends. There have indeed fering or disease should not be
been many attempts to define the taunted like Job's "friends" who
Talmud, but it defies all descrip- told Job that it is all his own fault.
One can elaborate from the
tions.
Nevertheless, one may add one theme. Thus, this prohibition, to
more to the many definitions of ask the price without intention
the Talmud. The Talmud repre- to buy, thereby rousing false
sents a living laboratory for eth- hopes and causing subsequent
ical and moral decision making. disappointment, is prohibited not
Assuming that life means con-
stant choice, the rabbis repre-
sented in the Talmud listened
constantly to the divine voice of
Torah, in order to energize the
arena in which moral dilemmas
are resolved.
Their frame of reference is al-
ways the text of the Torah, in only in matters of business, but
which they believe there is no re- also in similar cases, like giving
dundant word. If there are seem- one's man friend or woman friend
ingly such to be found in the text, the impr ,ssion that one is "seri-
they were put there for a purpose, ous" about his or her relationship
so that we may learn from them when this is no so.
The Talmud enlarges the dis-
those lessons that are not explic-
itly in the text, but are there im- cussion. Verbal wrong is more
heinous than monetary wrong be-
plicitly.
A prime example of this is cause of the first it is written "You
found in this week's sedrah. In shall fear your God," but not of
Leviticus chapter 25, the prohi- the second. The one, verbal fraud,
bition against defrauding, or affects the victim's person; the
wrong doing, appears twice. other, only his money. For the lat-
Once, in verse 14: 'When you sell ter, restitution is possible, but not
property to your neighbor or buy for the former. A mental scar,
any from your neighbor, you shall once incurred, can hardly be
not wrong one another." And healed.
It was said in the name of Rab:
again in verse 17: "Do not wrong
one another, but fear your God "Better had a person throw him-
self into a fiery furnace than
. . .
This repetitious warning publicly put his neighbor to
against "wronging one another" shame." ❑
is not just a matter of style, but
is stated to introduce two ideas.
One, prohibiting fraud in busi-
ness, in buying and selling; the
other deals with interpersonal
human relations.
The rationale for both is the Adat Shalom Synagogue will hold
same. One has no right to de- a special memorial service on
fraud his fellow out of his mate- Sunday, May 28, in conjunction
rial possessions; nor does he have with the congregation's 50th An-
any right to wrong him in his niversary Celebration. The ser-
mental possession, to steal from vice will take place at the Adat
his dignity and self-esteem, to rob Shalom Memorial Park in Livo-
him of his peace of mind, to play nia, beginning at 10 a.m. Fami-
with his emotions.
lies and friends having loved ones
The Talmud elaborates on this buried at the cemetery will be giv-
subject, offering some additional en flowers and stones to place on
examples of such fraud and in- graves.
cursion into the private domain
Later that same Sunday, Adat
of one's feelings. One should not Shalom will hold its annual ded-
build up false hopes of the store- ication of yahrtzeit plaques. Fam-
keeper by asking the price of an ilies and friends will gather at
article without having any in- noon at the synagogue for Min-
tention of buying it. One should chah services and then will pro- (-/
ceed to the main sanctuary where
this year's plaques will be un-
Irwin Groner is senior rabbi of
veiled.
Congregation Shaarey Zedek.

T

Shabbat Behar:
Leviticus 25:1-26:2
Jeremiah 32:6-27.

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