Q&A: A Thought Question for the Rabbi
A Thought Question for the Rabbi
Question
My name is G’, a second-year student learning at Yeshivat Hesder X.
Rabbi, I know my question is general and touches on our being the chosen people and on questions like whether Judaism is racist, etc. I’m sure these are questions that many have already discussed, but even so I’d be glad to hear the Rabbi’s opinion.
A) Regarding lending to a non-Jew: there is a commandment to lend to him with interest. Where has morality disappeared to here? Especially—fine, if it were merely permitted, but to say that there is a commandment in the matter, and a commandment to do so?!
B) Regarding a non-Jew’s lost object: it says in the Talmud that there was an initial assumption that the verse excluded “every lost thing of your brother”—and not that of a non-Jew—only in a case where one need not trouble oneself, therefore it teaches us that even in a case where it has come into your hand, one should not return it. Where is the great, basic human morality of caring for another person, which the Torah is trying to teach us? Why, if the person does not have the root of a Jewish soul, should I not trouble myself for him—and all the more so, when the found item is in my possession, should I not return it to him? Does my being so holy prevent me from returning a poor non-Jew his lost object?!
C) The matter that appears so often in the Talmud—because of enmity and for the ways of peace—to assist in childbirth, and if they already assist then for payment, and to support poor non-Jews for the sake of peace, and so on: in my eyes this comes across as such a poor, selfish, utilitarian consideration. Only because of a side consideration, so that problems and conflicts won’t arise, will I support poor, miserable people so that there will be peace—and not because of the essential point, that this is an unfortunate human being who needs kindness, and I would give to him like any other creature of the Holy One, blessed be He. Is this the kind of morality the Torah is educating me toward?!
Of course, as someone learning Torah in yeshiva, I know various answers, such as what Meiri writes—that the discussion was about idolaters, and today part of that no longer applies. Still, I’m sure some of my questions remain valid.
Answer
Hello.
A. The prohibition of interest is not considered a moral prohibition, and in my opinion rightly so. It is done with the agreement of both sides, and it is no different from renting a car. I am renting him money. What is wrong with that? Rather, the Torah wants us to give special treatment to members of our own people, and there is no obligation to give such treatment to non-Jews. Just as I invest more in my family than in other people, I invest more in members of my people than in members of other peoples. There is not the slightest moral flaw in that. As for calling it a commandment, that is only Maimonides’ view, and it is strange and puzzling.
B. The entire halakhic attitude toward non-Jews is based on the non-Jews of the past, who behaved like animals. They themselves did not return lost objects, so why should one return things to them?! Nowadays these laws have changed (as Meiri wrote. See my articles on the site, “The Non-Jew Whom Jewish Law Did Not Recognize,” and “What Is ‘Enlightened’ Idolatry?”). True, not all halakhic decisors agree with this, but that is my clear opinion. If they trouble you, turn to them.
C. As stated above, all this was said only in a situation in which there is no halakhic obligation to care for non-Jews, as I explained. Today none of this is relevant, because there is a full legal obligation toward them as well.
If you know Meiri, then I didn’t understand what your problem is.