Thus, we\u2019ll be examining several facets of the biblical cry.\u00a0 First, we\u2019ll want to ask who registers<\/strong> the cry?\u00a0 We will also want to inquire what the content<\/strong> of this cry is. As this cry has practical ramifications, we\u2019ll be asking who is the intended audience<\/strong> of the cry? Furthermore, we\u2019ll inquire what is demanded<\/strong> of he who hears the cry?\u00a0 And finally, we\u2019ll be exploring the implications of the cry \u2013 what is the result<\/strong> of the cry?\u00a0 What chain reaction does it set in motion?\u00a0 These questions frame the central problems we hope to probe in some classic biblical texts we will be analyzing.<\/p>\n s<\/span><\/p>\n One interesting prism with which to view any biblical phenomenon is by examining its first appearance in the Torah.\u00a0 Meir Shalev takes this approach in his book Beginnings<\/em>,1<\/span> where he attempts to tackle first phenomena of the Bible such as the first king of the Bible, the first laugh, the first love, and so on.\u00a0 Interestingly for our purposes, he does have a chapter on the first cry, but there he analyzes a different sort of cry \u2013 the cry of \u05d1\u05db\u05d9, which is the cry of sadness (in the English version of his book, this chapter has been translated as ‘The First Weeping’). In this essay, when we speak of the cry of the downtrodden, we are usually (but not always) referring to the roots \u05d6\u05e2\u05e7 and \u05e6\u05e2\u05e7, which represent the cries of anguish, of discrimination and despair.\u00a0 In this context it is thus interesting to note that the first \u05e6\u05e2\u05e7\u05d4 of the universe (or at least the first one registered by the Torah) doesn\u2019t emanate from a human source at all:<\/p>\n \u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05de\u05b6\u05e8 \u05de\u05b6\u05d4 \u05e2\u05b8\u05e9\u05b4\u05c2\u05d9\u05ea\u05b8, \u05e7\u05d5\u05b9\u05dc \u05d3\u05b0\u05bc\u05de\u05b5\u05d9 \u05d0\u05b8\u05d7\u05b4\u05d9\u05da\u05b8 \u05e6\u05b9\u05e2\u05b2\u05e7\u05b4\u05d9\u05dd \u05d0\u05b5\u05dc\u05b7\u05d9 \u05de\u05b4\u05df \u05d4\u05b8\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4 (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d3’, \u05d9)<\/p>\n \u00a0[God] said: What have you done? The sound of your brother\u2019s blood screams at me from the earth!<\/p>\n<\/blockquote>\n This is the rebuke that God offers Cain after he murdered his brother.\u00a0 Remarkably, the first cry recorded in the Torah comes from the animated life-force in Hevel\u2019s blood, which is communicating with God still after Hevel\u2019s death.\u00a0 The blood is acting as an agent on behalf of Hevel, who is so ‘downtrodden’ that he can not speak for himself.\u00a0 Indeed, he is dead.\u00a0 As we will see further on, a common theme of the \u05e6\u05e2\u05e7\u05d4 is that it is a cry which speaks on behalf of those whose existence has been wiped away. As we will see, this is also the function of the goel hadam<\/em>, the blood-avenger, who brings the murdered back to life, so to speak, by exacting revenge on his behalf.<\/p>\n There is a certain paradox in the eliminated making themselves present.\u00a0 It could be described as the void, the ayin<\/em>, wanting to make itself present in existence, in yesh<\/em>.\u00a0 The yesh<\/em> \u2013 embodied in the living and the satiated \u2013 wants to ignore the ayin<\/em>, but the ayin<\/em> \u2013 that is, the scarier of more mysterious parts of existence which have been erased, keeps making itself known.\u00a0 Religious systems are built on exactly this dynamic between yesh<\/em> and ayin<\/em>.\u00a0 As R. Menachem Froman writes:<\/p>\n The religious perspective is not really interested in the world.\u00a0 I\u2019m willing to state this in a more extreme way \u2013 it is not interested in life, but in death.\u00a0 Very few religious people I think would define it in such a way.\u00a0 The ramifications of this perspective are that precisely when I envision the spiritual and attempt to live the spiritual in its purest and most extreme form, I feel in a way as though the world and life don\u2019t matter to me and I only care about my relationship to God.\u00a0 I\u2019m not here to fix the world, to engage in tikkun olam, I\u2019m here to worship Hashem.<\/p>\n On the other hand, there is the other posture which is interested in the world, which attempts to fix the world, and which sees man\u2019s primary purpose as fixing the world and working within the world.\u00a0 These two perspectives need to integrate or complement each other, and in essence my primary purpose in formulating the following thoughts is to contribute something to this discourse and explain why social activism and engaging in worldly affairs not only does not contradict religious fervor but could be its pinnacle. 2<\/span><\/p>\n<\/blockquote>\n I bring this fascinating short text only to make a side point: to point out that, notwithstanding the second posture mentioned in the text, religion naturally gravitates to the otherworldly; it reminds us of the transcendent and out-of-this-world. This includes of course the dead,3<\/span> but also the weak, the meager, and the weird.<\/p>\n Within the religious framework, the poor and the dead and make themselves known to the living through an act of protest, to remind the living that there is more to the world than what appears on the surface.\u00a0 Insofar as the religious personality is connected to the void \u2013 to nothingness \u2013 he prefers the downtrodden and the murdered to the high and mighty, for the former represent contact with the ayin<\/em>.<\/p>\n f<\/span><\/p>\n Having discussed some existential-metaphysical dimensions of contact with the downtrodden, let us return to analyzing the biblical cry.\u00a0 On the human plane, one paradoxical feature of the void\/\u05e6\u05e2\u05e7\u05d4 trying to make its way into existence is that the cry is simultaneously screaming loudly, yet it goes unheard.\u00a0 For example, in the story of the banishment of Ishmael and Hagar, we read:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b7\u05e9\u05c1\u05b0\u05db\u05bc\u05b5\u05dd \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d1\u05bc\u05b7\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05bc\u05b7\u05d7 \u05dc\u05b6\u05d7\u05b6\u05dd \u05d5\u05b0\u05d7\u05b5\u05de\u05b7\u05ea \u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05b7\u05d9\u05bc\u05b4\u05ea\u05bc\u05b5\u05df \u05d0\u05b6\u05dc \u05d4\u05b8\u05d2\u05b8\u05e8 \u05e9\u05c2\u05b8\u05dd \u05e2\u05b7\u05dc \u05e9\u05c1\u05b4\u05db\u05b0\u05de\u05b8\u05d4\u05bc, \u05d5\u05b0\u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05bc\u05b6\u05dc\u05b6\u05d3 \u05d5\u05b7\u05d9\u05b0\u05e9\u05c1\u05b7\u05dc\u05bc\u05b0\u05d7\u05b6\u05d4\u05b8, \u05d5\u05b7\u05ea\u05bc\u05b5\u05dc\u05b6\u05da\u05b0 \u05d5\u05b7\u05ea\u05bc\u05b5\u05ea\u05b7\u05e2 \u05d1\u05bc\u05b0\u05de\u05b4\u05d3\u05b0\u05d1\u05bc\u05b7\u05e8 \u05d1\u05bc\u05b0\u05d0\u05b5\u05e8 \u05e9\u05c1\u05b8\u05d1\u05b7\u05e2. \u05d5\u05b7\u05d9\u05bc\u05b4\u05db\u05b0\u05dc\u05d5\u05bc \u05d4\u05b7\u05de\u05bc\u05b7\u05d9\u05b4\u05dd \u05de\u05b4\u05df \u05d4\u05b7\u05d7\u05b5\u05de\u05b6\u05ea, \u05d5\u05b7\u05ea\u05bc\u05b7\u05e9\u05c1\u05b0\u05dc\u05b5\u05da\u05b0 \u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05bc\u05b6\u05dc\u05b6\u05d3 \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea \u05d0\u05b7\u05d7\u05b7\u05d3 \u05d4\u05b7\u05e9\u05bc\u05c2\u05b4\u05d9\u05d7\u05b4\u05dd. \u05d5\u05b7\u05ea\u05bc\u05b5\u05dc\u05b6\u05da\u05b0 \u05d5\u05b7\u05ea\u05bc\u05b5\u05e9\u05c1\u05b6\u05d1 \u05dc\u05b8\u05d4\u05bc \u05de\u05b4\u05e0\u05bc\u05b6\u05d2\u05b6\u05d3, \u05d4\u05b7\u05e8\u05b0\u05d7\u05b5\u05e7 \u05db\u05bc\u05b4\u05de\u05b0\u05d8\u05b7\u05d7\u05b2\u05d5\u05b5\u05d9 \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea, \u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05de\u05b0\u05e8\u05b8\u05d4 \u05d0\u05b7\u05dc \u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4 \u05d1\u05bc\u05b0\u05de\u05d5\u05b9\u05ea \u05d4\u05b7\u05d9\u05bc\u05b8\u05dc\u05b6\u05d3; \u05d5\u05b7\u05ea\u05bc\u05b5\u05e9\u05c1\u05b6\u05d1 \u05de\u05b4\u05e0\u05bc\u05b6\u05d2\u05b6\u05d3, \u05d5\u05b7\u05ea\u05bc\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0 \u05d0\u05b6\u05ea \u05e7\u05b9\u05dc\u05b8\u05d4\u05bc \u05d5\u05b7\u05ea\u05bc\u05b5\u05d1\u05b0\u05da\u05bc\u05b0. \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05e7\u05d5\u05b9\u05dc \u05d4\u05b7\u05e0\u05bc\u05b7\u05e2\u05b7\u05e8, \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05de\u05b7\u05dc\u05b0\u05d0\u05b7\u05da\u05b0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05dc \u05d4\u05b8\u05d2\u05b8\u05e8 \u05de\u05b4\u05df \u05d4\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd, \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05dc\u05b8\u05d4\u05bc \u05de\u05b7\u05d4 \u05dc\u05bc\u05b8\u05da\u05b0 \u05d4\u05b8\u05d2\u05b8\u05e8, \u05d0\u05b7\u05dc \u05ea\u05bc\u05b4\u05d9\u05e8\u05b0\u05d0\u05b4\u05d9, \u05db\u05bc\u05b4\u05d9\u05e9\u05c1\u05b8\u05de\u05b7\u05e2 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05dc \u05e7\u05d5\u05b9\u05dc \u05d4\u05b7\u05e0\u05bc\u05b7\u05e2\u05b7\u05e8 \u05d1\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05d5\u05bc\u05d0 \u05e9\u05c1\u05b8\u05dd (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05db”\u05d0, \u05d9\u05d3-\u05d9\u05d6).<\/p>\n Early next morning Abraham took some bread and a skin of water, and gave them to Hagar. He placed them over her shoulder, together with the child, and sent her away. And she wandered about in the wilderness of Beersheba. When the water was gone from the skin, she left the child under one of the bushes, and went and sat down at a distance, a bowshot away; for she thought, ‘Let me not look on as the child dies.’ And sitting thus afar, she burst into tears. God heard the cry of the boy, and an angel of God.4<\/span><\/p>\n<\/blockquote>\n Strangely, whereas the text records that Hagar<\/strong> raised her voice to cry (verse 16), the next verse records that God was receptive to the boy Ishmael<\/strong>\u2019s cry.\u00a0 It seems as though Torah tells this story from the perspective of Hagar \u2013 she has thrown her boy away into the bushes of the desert and can only hear her own crying.\u00a0 But the angel alerts her to the cry and anguish of the child next to her whose cry she has mentally shut out to the point where she has completely wiped it from her awareness, as she says: ‘\u05d0\u05dc \u05d0\u05e8\u05d0\u05d4 \u05d1\u05de\u05d5\u05ea \u05d4\u05d9\u05dc\u05d3’ \u2013 ‘let me not look on as the child dies’. The Torah thus tells the story in a way that hides Ishmael\u2019s cry and then abruptly reveals it, thus having us experience both the silencing of Ishmael\u2019s cry and its sudden revelation by Hagar (and thereby conjuring the void into existence, so to speak).<\/p>\n Just as Hevel has been eliminated to the point where he isn\u2019t around to execute his cry of anguish, so too Ishmael has been vanished and disempowered to the point where his cry is recorded only through the perspective of God\u2019s ‘ears’, ears which despite everything can hear those voices which have been otherwise consigned to abandonment.\u00a0 And so if we return to the question we asked in the introduction: who is the executer of the cry? The answer is nobody, or at least a nobody.\u00a0 A nobody registers the cry, but God still hears it.<\/p>\n s<\/span><\/p>\n One of the most striking examples of such a cry can be found in the verses describing Israel\u2019s gradual enslavement in Egypt. If Ishmael has been erased through abandonment, and Hevel through murder, the humanity of the Israelites has been erased through slavery. This erasure can be perceived through the total erasure of names<\/strong> in the narrative. Moshe\u2019s parents are referred to as ‘a man from the house of Levi and a woman from the house of Levi’ (Exodus 2:1), Pharaoh is referred to by the general names ‘Pharaoh’ (Exodus 1: 11, 19, 22, 2:15) and ‘The King of Egypt’ (Exodus 1:8, 15, 17-18, 2:23), and so too his daughter is referred to by the generic name ‘Pharaoh\u2019s Daughter’ (Exodus 2:8-10).5<\/span>\u00a0 Let us contrast this anonymity with the fact that the book of Exodus is called ‘Shemot’ \u2013 ‘Names’ \u2013 because it begins with the enumeration of the names of the seventy souls who descended to Egypt.\u00a0 The erasure of names in the story means to highlight that though when the Israelites immigrated over to Egypt they still had individuated names, now they are merely a collective blob of slaves. This change was accomplished by the new King of Egypt, who the Torah tells us ‘did not know Joseph’. That is, Pharaoh had no name, no common memory, and no bond to associate with the people of Israel.\u00a0 Out of this existence of complete forsakenness we read:<\/p>\n \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d1\u05b7\u05d9\u05bc\u05b8\u05de\u05b4\u05d9\u05dd \u05d4\u05b8\u05e8\u05b7\u05d1\u05bc\u05b4\u05d9\u05dd \u05d4\u05b8\u05d4\u05b5\u05dd, \u05d5\u05b7\u05d9\u05bc\u05b8\u05de\u05b8\u05ea \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05d5\u05b7\u05d9\u05bc\u05b5\u05d0\u05b8\u05e0\u05b0\u05d7\u05d5\u05bc \u05d1\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b4\u05df \u05d4\u05b8\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05d5\u05b7\u05d9\u05bc\u05b4\u05d6\u05b0\u05e2\u05b8\u05e7\u05d5\u05bc, \u05d5\u05b7\u05ea\u05bc\u05b7\u05e2\u05b7\u05dc \u05e9\u05c1\u05b7\u05d5\u05b0\u05e2\u05b8\u05ea\u05b8\u05dd \u05d0\u05b6\u05dc \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05de\u05b4\u05df \u05d4\u05b8\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4. \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05e0\u05b7\u05d0\u05b2\u05e7\u05b8\u05ea\u05b8\u05dd, \u05d5\u05b7\u05d9\u05bc\u05b4\u05d6\u05b0\u05db\u05bc\u05b9\u05e8 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea\u05d5\u05b9, \u05d0\u05b6\u05ea \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d0\u05b6\u05ea \u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 \u05d5\u05b0\u05d0\u05b6\u05ea-\u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1. \u05d5\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d0 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d5\u05b7\u05d9\u05bc\u05b5\u05d3\u05b7\u05e2 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd (\u05e9\u05de\u05d5\u05ea \u05d1’, \u05db\u05d2-\u05db\u05d4).<\/p>\n A long time after that, the king of Egypt died. The Israelites were groaning under the bondage and cried out; and their cry for help from the bondage rose up to God. God heard their moaning, and God remembered His covenant with Abraham and Isaac and Jacob. God looked upon the Israelites, and God took notice of them.<\/p>\n<\/blockquote>\n Within these few verses lies one of the deepest and thickest descriptions of the mechanics of anguish – and its concomitant response by God. Just as Hevel\u2019s blood cried for him only after his death, so too the Israelites\u2019 cry of anguish does not come during the climax of slavery, but during a respite. It seems that until that point, the Israelites had been so caught up in the labor that they did not have the space to cry out to God. This tells us that anguish is not synonymous with erasure. The cry of anguish happens in the space between erasure and existence. It happens when one who is erased, who once had a name, wants to make himself known again. Anguish needs a space within which it can be released \u2013 in this case, the space between the rule of one evil king and the next.<\/p>\n And so at a moment of relief, in between the reign of one Pharaoh and the next, they then sighed and cry out to God. Their cry is described as in some sense emanating from the labor (‘\u05d5\u05ea\u05e2\u05dc \u05e9\u05d5\u05e2\u05ea\u05dd…\u05de\u05df \u05d4\u05e2\u05d1\u05d3\u05d4’). As if in some way the anguish devolves on the labor, and its \u05d7\u05dc\u05d5\u05ea, to use a lomdishe term, is on the labor. The Torah then tells us of a series of verbs describing God\u2019s reactions to Israel\u2019s cry: God heard<\/strong>, he remembered<\/strong>, he saw<\/strong>, and then finally he knew<\/strong>.<\/p>\n What did he know?\u00a0 The text does not say.\u00a0 Was it the pain?\u00a0 Was it the story and process of Israel\u2019s enslavement?\u00a0 Was it some other content inherent in Israel\u2019s cry? It actually seems that God knew of a certain totality \u2013 all at once, God knew everything. God liberated the Israelites from anonymity through listening. It\u2019s not that the anguished want a particular thing to be known, it is they themselves<\/strong> that want to be known, in their names and their entirety.<\/p>\n Another question we should ask is what the relationship is between God\u2019s hearing and his remembering. The text juxtaposes God\u2019s hearing the cry \u2013 \u00a0\u05d5\u05d9\u05e9\u05de\u05e2 \u05d0\u05dc\u05e7\u05d9\u05dd \u05d0\u05ea \u05e0\u05d0\u05e7\u05ea\u05dd with God\u2019s remembrance of the covenant \u2013 \u00a0\u05d5\u05d9\u05d6\u05db\u05e8 \u05d0\u05dc\u05e7\u05d9\u05dd \u05d0\u05ea \u05d1\u05e8\u05d9\u05ea\u05d5.\u00a0 This points to the deep triangulation between the cry<\/strong>, remembrance<\/strong>, and covenant<\/strong> in biblical theology. The role of the cry is to conjure up old bonds that have since frayed. The cry recalls memories between the downtrodden and the God or society which he feels has forsaken him, as if saying: \u201cYou see me? The nobody here in the corner of society who was easily murdered or exploited.\u00a0 I scream to show that I am here. I am somebody. And if you will just jog your memory you will see that we do have a connection, a deeper bond that goes beyond a particular time and place when we were close.\u201d Once God heard that \u2013 all of which was encapsulated the wordless content of the sigh of the Israelites \u2013 he knew<\/strong>.<\/p>\n The central drama between the Israelites and God in the Bible stems from the fact that despite all the failings of the Israelites \u2013 for which he ought to have extinguished them several times \u2013 he has a special bond and history which causes him to maintain his connection of love despite their flaws.6<\/span><\/p>\n As we\u2019ve seen thus far, the cry has a particular source \u2013 the anonymous person who society has consigned to invisibility.\u00a0 And now we\u2019ve seen also the cry has a particular content<\/strong> which is something like: ‘I am here.\u00a0 Remember?’<\/p>\n f<\/span><\/p>\n As we saw, God\u2019s attentiveness to Ishmael\u2019s cry stands in contrast to his mother\u2019s neglect of the very same cry.\u00a0 Returning to the story of enslavement, the Torah sets up a similar contrast between God\u2019s attentiveness and human disregard in comparing the reaction of Pharaoh to that of God. The plight of the Israelites reaches Pharaoh directly:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b8\u05d1\u05b9\u05d0\u05d5\u05bc \u05e9\u05c1\u05b9\u05d8\u05b0\u05e8\u05b5\u05d9 \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d5\u05b7\u05d9\u05bc\u05b4\u05e6\u05b0\u05e2\u05b2\u05e7\u05d5\u05bc \u05d0\u05b6\u05dc \u05e4\u05bc\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 \u05dc\u05b5\u05d0\u05de\u05b9\u05e8: \u05dc\u05b8\u05de\u05bc\u05b8\u05d4 \u05ea\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4 \u05db\u05b9\u05d4 \u05dc\u05b7\u05e2\u05b2\u05d1\u05b8\u05d3\u05b6\u05d9\u05da\u05b8. \u05ea\u05bc\u05b6\u05d1\u05b6\u05df \u05d0\u05b5\u05d9\u05df \u05e0\u05b4\u05ea\u05bc\u05b8\u05df \u05dc\u05b7\u05e2\u05b2\u05d1\u05b8\u05d3\u05b6\u05d9\u05da\u05b8, \u05d5\u05bc\u05dc\u05b0\u05d1\u05b5\u05e0\u05b4\u05d9\u05dd \u05d0\u05b9\u05de\u05b0\u05e8\u05b4\u05d9\u05dd \u05dc\u05b8\u05e0\u05d5\u05bc \u05e2\u05b2\u05e9\u05c2\u05d5\u05bc, \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05e2\u05b2\u05d1\u05b8\u05d3\u05b6\u05d9\u05da\u05b8 \u05de\u05bb\u05db\u05bc\u05b4\u05d9\u05dd, \u05d5\u05b0\u05d7\u05b8\u05d8\u05b8\u05d0\u05ea \u05e2\u05b7\u05de\u05bc\u05b6\u05da\u05b8. \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05e0\u05b4\u05e8\u05b0\u05e4\u05bc\u05b4\u05d9\u05dd \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd, \u05e0\u05b4\u05e8\u05b0\u05e4\u05bc\u05b4\u05d9\u05dd, \u05e2\u05b7\u05dc \u05db\u05bc\u05b5\u05df \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05d0\u05b9\u05de\u05b0\u05e8\u05b4\u05d9\u05dd \u05e0\u05b5\u05dc\u05b0\u05db\u05b8\u05d4 \u05e0\u05b4\u05d6\u05b0\u05d1\u05bc\u05b0\u05d7\u05b8\u05d4 \u05dc\u05b7\u05d4’. \u05d5\u05b0\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05dc\u05b0\u05db\u05d5\u05bc \u05e2\u05b4\u05d1\u05b0\u05d3\u05d5\u05bc, \u05d5\u05b0\u05ea\u05b6\u05d1\u05b6\u05df \u05dc\u05b9\u05d0 \u05d9\u05b4\u05e0\u05bc\u05b8\u05ea\u05b5\u05df \u05dc\u05b8\u05db\u05b6\u05dd, \u05d5\u05b0\u05ea\u05b9\u05db\u05b6\u05df \u05dc\u05b0\u05d1\u05b5\u05e0\u05b4\u05d9\u05dd \u05ea\u05bc\u05b4\u05ea\u05bc\u05b5\u05e0\u05d5\u05bc (\u05e9\u05de\u05d5\u05ea \u05d4’, \u05d8\u05d5-\u05d9\u05d7).<\/p>\n Then the foremen of the Israelites came to Pharaoh and cried: ‘Why do you deal thus with your servants? No straw is issued to your servants, yet they demand of us: Make bricks! Thus your servants are being beaten, when the fault is with your own people.’ He replied, ‘You are shirkers, shirkers! That is why you say, Let us go and sacrifice to the LoRD. Be off now to your work! No straw shall be issued to you, but you must produce your quota of bricks!’<\/p>\n<\/blockquote>\n Pharaoh here is given a direct opportunity to respond to the \u05e6\u05e2\u05e7\u05d4 (the same word used in the chapter cited above which described the process of enslavement), a test which he fails.<\/p>\n z<\/span><\/p>\n Other verses in the bible prove that not only the rich and merry are liable to ignore the cry. Returning to the verses describing the enslavement of the Israelites, we learn that those in anguish might be just as likely to be insensitive:<\/p>\n \u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05db\u05bc\u05b5\u05df \u05d0\u05b6\u05dc \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e9\u05c1\u05b8\u05de\u05b0\u05e2\u05d5\u05bc \u05d0\u05b6\u05dc \u05de\u05b9\u05e9\u05c1\u05b6\u05d4, \u05de\u05b4\u05e7\u05bc\u05b9\u05e6\u05b6\u05e8 \u05e8\u05d5\u05bc\u05d7\u05b7 \u05d5\u05bc\u05de\u05b5\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05e7\u05b8\u05e9\u05c1\u05b8\u05d4. \u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 \u05b8\u05d4’ \u05d0\u05b6\u05dc \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05dc\u05bc\u05b5\u05d0\u05de\u05b9\u05e8. \u05d1\u05bc\u05b9\u05d0 \u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d0\u05b6\u05dc \u05e4\u05bc\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd, \u05d5\u05b4\u05d9\u05e9\u05c1\u05b7\u05dc\u05bc\u05b7\u05d7 \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b5\u05d0\u05b7\u05e8\u05b0\u05e6\u05d5\u05b9. \u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d4’ \u05dc\u05b5\u05d0\u05de\u05b9\u05e8: \u05d4\u05b5\u05df \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b9\u05d0 \u05e9\u05c1\u05b8\u05de\u05b0\u05e2\u05d5\u05bc \u05d0\u05b5\u05dc\u05b7\u05d9, \u05d5\u05b0\u05d0\u05b5\u05d9\u05da\u05b0 \u05d9\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e2\u05b5\u05e0\u05b4\u05d9 \u05e4\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4, \u05d5\u05b7\u05d0\u05b2\u05e0\u05b4\u05d9 \u05e2\u05b2\u05e8\u05b7\u05dc \u05e9\u05c2\u05b0\u05e4\u05b8\u05ea\u05b8\u05d9\u05b4\u05dd (\u05e9\u05de\u05d5\u05ea \u05d5’, \u05d8-\u05d9\u05d1).<\/p>\n But when Moses told this to the Israelites, they would not listen to Moses, their spirits crushed by cruel bondage. The LoRD spoke to Moses, saying, ‘Go and tell Pharaoh king of Egypt to let the Israelites depart from his land.’ But Moses appealed to the LoRD, saying, ‘The Israelites would not listen to me; how then should Pharaoh heed me, a man of impeded speech!’<\/p>\n<\/blockquote>\n Between the difficult labor and shortness of breath, the Israelites have lost their capacity to listen. Anguish can itself become a form of callousness. Moshe\u2019s question to God then is \u2013 if the anguished are too distressed to hear me, how will the mighty and powerful hear me when I reach Pharaoh?<\/p>\n In fact, as the Torah tells us multiple times with regard to the laws of the stranger, one of the purposes of exile was to sensitize the Israelites (who are frequently described by God as a brazen chutzpadik people). It took time for the message to sink in:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d0\u05b6\u05dc \u05db\u05bc\u05b8\u05dc \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd: \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05e8\u05b0\u05d0\u05b4\u05d9\u05ea\u05b6\u05dd \u05d0\u05b5\u05ea \u05db\u05bc\u05b8\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 \u05d4’ \u05dc\u05b0\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9\u05db\u05b6\u05dd \u05d1\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd, \u05dc\u05b0\u05e4\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4 \u05d5\u05bc\u05dc\u05b0\u05db\u05b8\u05dc \u05e2\u05b2\u05d1\u05b8\u05d3\u05b8\u05d9\u05d5\u00a0 \u05d5\u05bc\u05dc\u05b0\u05db\u05b8\u05dc \u05d0\u05b7\u05e8\u05b0\u05e6\u05d5\u05b9. \u05d4\u05b7\u05de\u05bc\u05b7\u05e1\u05bc\u05d5\u05b9\u05ea \u05d4\u05b7\u05d2\u05bc\u05b0\u05d3\u05b9\u05dc\u05b9\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e8\u05b8\u05d0\u05d5\u05bc \u05e2\u05b5\u05d9\u05e0\u05b6\u05d9\u05da\u05b8, \u05d4\u05b8\u05d0\u05b9\u05ea\u05b9\u05ea \u05d5\u05b0\u05d4\u05b7\u05de\u05bc\u05b9\u05e4\u05b0\u05ea\u05b4\u05d9\u05dd \u05d4\u05b7\u05d2\u05bc\u05b0\u05d3\u05b9\u05dc\u05b4\u05d9\u05dd \u05d4\u05b8\u05d4\u05b5\u05dd. \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e0\u05b8\u05ea\u05b7\u05df \u05d4’ \u05dc\u05b8\u05db\u05b6\u05dd \u05dc\u05b5\u05d1 \u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea \u05d5\u05b0\u05e2\u05b5\u05d9\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b4\u05e8\u05b0\u05d0\u05d5\u05b9\u05ea \u05d5\u05b0\u05d0\u05b8\u05d6\u05b0\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e2\u05b7 \u05e2\u05b7\u05d3 \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 (\u05d3\u05d1\u05e8\u05d9\u05dd \u05db”\u05d8, \u05d0-\u05d2).<\/p>\n Moses summoned all Israel and said to them: You have seen all that the LORD did before your very eyes in the land of Egypt, to Pharaoh and to all his courtiers and to his whole country. the wondrous feats that you saw with your own eyes, those prodigious signs and marvels. Yet to this day the LoRD has not given you a mind to understand or eyes to see or ears to hear.<\/p>\n<\/blockquote>\n Here, sensitivity is described as a gradual process perhaps, but one initiated by the grace of God. We should pray that God should give us a heart to listen, ears to hear, and eyes to see.7<\/span><\/p>\n To summarize the traits demanded of the listener<\/strong>: his (or her) power should not prevent himself from being attuned and receptive<\/strong>, but he should also not be too<\/strong> weak to hear<\/strong>.<\/p>\n <\/p>\n Within the Torah, the mandate to heed the cry of the downtrodden eventually becomes concretized from a narrative theme<\/strong> to a law<\/strong>:<\/p>\n \u05b0\u05d2\u05b5\u05e8 \u05dc\u05b9\u05d0 \u05ea\u05d5\u05b9\u05e0\u05b6\u05d4 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05ea\u05b4\u05dc\u05b0\u05d7\u05b8\u05e6\u05b6\u05e0\u05bc\u05d5\u05bc, \u05db\u05bc\u05b4\u05d9 \u05d2\u05b5\u05e8\u05b4\u05d9\u05dd \u05d4\u05b1\u05d9\u05b4\u05d9\u05ea\u05b6\u05dd \u05d1\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd. \u05db\u05bc\u05b8\u05dc \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05e0\u05b8\u05d4 \u05d5\u05b0\u05d9\u05b8\u05ea\u05d5\u05b9\u05dd \u05dc\u05b9\u05d0 \u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05d5\u05bc\u05df. \u05d0\u05b4\u05dd \u05e2\u05b7\u05e0\u05bc\u05b5\u05d4 \u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05b6\u05d4 \u05d0\u05b9\u05ea\u05d5\u05b9, \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd \u05e6\u05b8\u05e2\u05b9\u05e7 \u05d9\u05b4\u05e6\u05b0\u05e2\u05b7\u05e7 \u05d0\u05b5\u05dc\u05b7\u05d9, \u05e9\u05c1\u05b8\u05de\u05b9\u05e2\u05b7 \u05d0\u05b6\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05e6\u05b7\u05e2\u05b2\u05e7\u05b8\u05ea\u05d5\u05b9<\/strong>. \u05d5\u05b0\u05d7\u05b8\u05e8\u05b8\u05d4 \u05d0\u05b7\u05e4\u05bc\u05b4\u05d9 \u05d5\u05b0\u05d4\u05b8\u05e8\u05b7\u05d2\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05d1\u05bc\u05b6\u05d7\u05b8\u05e8\u05b6\u05d1, \u05d5\u05b0\u05d4\u05b8\u05d9\u05d5\u05bc \u05e0\u05b0\u05e9\u05c1\u05b5\u05d9\u05db\u05b6\u05dd \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05e0\u05d5\u05b9\u05ea \u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9\u05db\u05b6\u05dd \u05d9\u05b0\u05ea\u05b9\u05de\u05b4\u05d9\u05dd (\u05e9\u05de\u05d5\u05ea \u05db”\u05d1, \u05db-\u05db\u05d1).\u00a0<\/strong><\/p>\n You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. You shall not ill-treat any widow or orphan. If you do mistreat them, I will heed their outcry as soon as they cry out to Me, and My anger shall blaze forth and I will put you to the sword, and your own wives shall become widows and your children orphans.<\/p>\n<\/blockquote>\n The Gemara brings an unusual aspect of the imperative to hear the cry of the poor:8<\/span><\/p>\n \u05de\u05ea\u05e0\u05d9’<\/strong> \u05db\u05d5\u05e4\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05dc\u05d1\u05e0\u05d5\u05ea \u05d1\u05d9\u05ea \u05e9\u05e2\u05e8 \u05d5\u05d3\u05dc\u05ea \u05dc\u05d7\u05e6\u05e8… \u05d2\u05de\u05e8\u05d0: <\/strong>\u05dc\u05de\u05d9\u05de\u05e8\u05d0 \u05d3\u05d1\u05d9\u05ea \u05e9\u05e2\u05e8 \u05de\u05e2\u05dc\u05d9\u05d5\u05ea\u05d0 \u05d4\u05d9\u05d0? \u05d5\u05d4\u05d0 \u05d4\u05d4\u05d5\u05d0 \u05d7\u05e1\u05d9\u05d3\u05d0 \u05d3\u05d4\u05d5\u05d4 \u05e8\u05d2\u05d9\u05dc \u05d0\u05dc\u05d9\u05d4\u05d5 \u05d3\u05d4\u05d5\u05d4 \u05de\u05e9\u05ea\u05e2\u05d9 \u05d1\u05d4\u05d3\u05d9\u05d4, \u05e2\u05d1\u05d3 \u05d1\u05d9\u05ea \u05e9\u05e2\u05e8 \u05d5\u05ea\u05d5 \u05dc\u05d0 \u05de\u05e9\u05ea\u05e2\u05d9 \u05d1\u05d4\u05d3\u05d9\u05d4.9<\/span><\/p>\n Mishna: One forces members of a common courtyard to contribute to build a security construction at the gate of the courtyard and a door to the courtyard.<\/p>\n Gemara: Does this mean to imply that a security construction at the gate is a positive thing?\u00a0 For wasn\u2019t there a certain pious man who was used to having Elijah the prophet visit him, and then the pious man made a security construction at the gate and Elijah ceased to visit him anymore?<\/p>\n<\/blockquote>\n What was the sin of the pious man in constructing this construction? Rashi is forcefully moralistic on this point:<\/p>\n \u05e8\u05e9\u05d9: \u05d2\u05de’ \u05d5\u05dc\u05d0 \u05d0\u05d9\u05e9\u05ea\u05e2\u05d9 \u05d1\u05d4\u05d3\u05d9\u05d4 \u2013 <\/strong>\u05dc\u05e4\u05d9 \u05e9\u05de\u05e4\u05e1\u05d9\u05e7 \u05d1\u05e2\u05e0\u05d9\u05d9\u05dd \u05d4\u05e6\u05d5\u05e2\u05e7\u05d9\u05df, \u05d5\u05d0\u05d9\u05df \u05e7\u05d5\u05dc\u05dd \u05e0\u05e9\u05de\u05e2.<\/p>\n Rashi: And he would not visit him \u2013 Because the construction separates<\/strong> the courtyard from the poor and <\/strong>thus their voice is not heard.<\/strong><\/p>\n<\/blockquote>\n In other words, one has to not only hear the cry of the poor where it chances upon you, one has to structure the structures of everyday life such that the uncomfortable sounds from the street seep and interfere with one\u2019s home life. The very architecture of Jewish life has to be set up in a way that the cries of the poor will be heard. This is an example of a law mandated by the Torah in which not only does one have to be good, but one has to set up life in such a manner that one will naturally be sensitive. There cannot be a situation in which it is too hard for the cries of the poor to reach our ears. This is especially relevant in a global world in which it is much easier to obtain knowledge about what is going on in poorer neighborhoods and countries, and to find charities ranked by their effectiveness.\u00a0 The cries of the poor are available to us at the click of the button. Are we listening?<\/p>\n The idea of requiring us not to shut out the cries of the poor echoes an idea of Levinas10<\/span> that one is elected by the circumstances which God\u2019s chances upon oneself.\u00a0 This chance morphs into responsibility.\u00a0 As modern people, enamored by choice, we want to be able to control uncomfortable sounds intruding into our life.\u00a0 Enclosed communities and guarded buildings are one way of controlling unwanted contact with lower castes and mitigating disgust.\u00a0 The Torah therefore mandates that one not shut out the cry of anguish, which is indeed the cry of God electing us.\u00a0 We can employ an insight of the Ishbitzer Rebbe to teach us a similar lesson:<\/p>\n \u05d5\u05e2\u05dc \u05d6\u05d4 \u05e0\u05d0\u05de\u05e8 \u05d1\u05de\u05d3\u05e8\u05e9 (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05e8\u05d1\u05d4 \u05dc\u05d8 \u05d0) \u05de\u05d9 \u05d4\u05d5\u05d0 \u05d1\u05e2\u05dc \u05d4\u05d1\u05d9\u05e8\u05d4, \u05d4\u05e6\u05d9\u05e5 \u05e2\u05dc\u05d9\u05d5 \u05d1\u05e2\u05dc \u05d4\u05d1\u05d9\u05e8\u05d4. \u05d5\u05db\u05e4\u05d9 \u05d4\u05e0\u05e8\u05d0\u05d4 \u05d4\u05d9\u05d4 \u05dc\u05d5 \u05dc\u05db\u05ea\u05d5\u05d1 \u05d4\u05e6\u05d9\u05e5 \u05d0\u05dc\u05d9\u05d5 \u05d5\u05dc\u05d0 \u05e2\u05dc\u05d9\u05d5. \u05d0\u05da \u05d1\u05e8\u05d0\u05d5\u05ea \u05d0\u05d1\u05e8\u05d4\u05dd \u05d0\u05d1\u05d9\u05e0\u05d5 \u05e2”\u05d4 \u05d0\u05ea \u05e2\u05e1\u05e7 \u05d3\u05d5\u05e8 \u05d4\u05e4\u05dc\u05d2\u05d4, \u05d6\u05d0\u05ea \u05d9\u05e7\u05e8\u05d0 \u05d1\u05e9\u05dd \u05d1\u05d9\u05e8\u05d4 \u05d3\u05d5\u05dc\u05e7\u05ea, \u05db\u05d9 \u05d4\u05d9\u05d4 \u05d1\u05e2\u05d9\u05e0\u05d9\u05d5 \u05dc\u05e4\u05dc\u05d0 \u05de\u05d0\u05d5\u05d3 \u05d5\u05d4\u05e8\u05e2\u05d9\u05dd \u05d1\u05e0\u05e4\u05e9\u05d5 \u05de\u05d9 \u05d1\u05e8\u05d0 \u05d0\u05dc\u05d4. \u05d4\u05e6\u05d9\u05e5 \u05e2\u05dc\u05d9\u05d5 \u05d1\u05e2\u05dc \u05d4\u05d1\u05d9\u05e8\u05d4, \u05d4\u05d9\u05d9\u05e0\u05d5 \u05e9\u05d4\u05e9\u05d9\u05d1 \u05dc\u05d5 \u05d4\u05e7\u05d1”\u05d4: \u05d4\u05dc\u05d0 \u05ea\u05e8\u05d0\u05d4 \u05d1\u05e2\u05e6\u05de\u05da \u05db\u05d9 \u05dc\u05db\u05dc \u05d4\u05e2\u05d5\u05dc\u05dd \u05dc\u05d0 \u05d9\u05e7\u05e9\u05d4, \u05d5\u05d0\u05d9\u05df \u05d0\u05d7\u05d3 \u05de\u05d4\u05dd \u05e9\u05dd \u05e2\u05dc \u05dc\u05d1 \u05dc\u05d0\u05de\u05e8 \u05de\u05d9 \u05e2\u05e9\u05d4 \u05d6\u05d0\u05ea, \u05d5\u05d0\u05da \u05d1\u05e2\u05d9\u05e0\u05d9\u05da \u05d9\u05e4\u05dc\u05d0. \u05d5\u05de\u05d4\u05e8\u05e2\u05de\u05d5\u05ea \u05dc\u05d1\u05da \u05ea\u05d5\u05db\u05dc \u05dc\u05e9\u05e2\u05e8 \u05d0\u05e9\u05e8 \u05d1\u05d5\u05d5\u05d3\u05d0\u05d9 \u05e0\u05de\u05e6\u05d0 \u05d1\u05d5\u05e8\u05d0 \u05d4\u05e1\u05d5\u05d1\u05dc \u05db\u05dc \u05e2\u05dc\u05de\u05d9\u05df \u05d5\u05de\u05de\u05dc\u05d0 \u05db\u05dc \u05e2\u05dc\u05de\u05d9\u05df, \u05d5\u05d4\u05d5\u05d0 \u05d4\u05e2\u05d9\u05e8 \u05dc\u05d1\u05da \u05d5\u05e0\u05e4\u05e9\u05da \u05dc\u05d6\u05d4. \u05d5\u05d6\u05d4 \u05dc\u05e9\u05d5\u05df \u05e2\u05dc\u05d9\u05d5, \u05d4\u05d9\u05d9\u05e0\u05d5 \u05e2\u05dc \u05e7\u05d5\u05e9\u05d9\u05d9\u05ea\u05d5, \u05e9\u05d6\u05d4 \u05d1\u05e2\u05e6\u05de\u05d5 \u05d4\u05d5\u05d0 \u05ea\u05d9\u05e8\u05e5 \u05de\u05e1\u05e4\u05d9\u05e7 \u05dc\u05e4\u05e0\u05d9\u05d5.11<\/span><\/p>\n \u2026Hashem responded to Avraham: You can see for yourself that in the entire world no one is bothered by this and no one notices and asks \u201cwho did all this?\u201d, but just in your eyes it is a wonder.\u00a0 And from the distress that is in your heart you can imagine that there is a creator who suffers the whole world and fills the universe, and he is the one who awakened your heart and soul to this matter.\u00a0 And this is why the midrash states \u201cupon him\u201d, meaning to say \u201cupon his question\u201d.<\/p>\n<\/blockquote>\n According to the Ishbitzer, God\u2019s cry to Avraham, saying ‘Lech Lecha’ is only the record of one man responding to God\u2019s voice.\u00a0 In truth, God is eternally calling out \u2013 we might add, through the face of the beggar, which is God revealing the poverty of existence and the human situation.\u00a0 Most ignore this call, but a select few are attentive.\u00a0 This is God electing the select few.\u00a0 This is how the Jewish people was elected by God through Abraham.<\/p>\n We might call the trait exhibited by Abraham sensitivity<\/strong>. What is sensitivity? Sensitivity is not necessarily an emotional quality; sensitivity is, in general, the ability to pick up on delicate matters. A transmitter is considered sensitive if it can receive even the weakest transmission.\u00a0 It\u2019s the ability to receive and respond. Thus Abraham\u2019s sensitivity to pain is his ability to be awakened by the cry of God, which is pervading the entirety of existence but is still too subtle for most.<\/p>\n \u05db<\/span><\/p>\n The commandment to hear the cry of the poor which we saw above is followed by a warning:<\/p>\n \u05db\u05bc\u05b8\u05dc \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05e0\u05b8\u05d4 \u05d5\u05b0\u05d9\u05b8\u05ea\u05d5\u05b9\u05dd \u05dc\u05b9\u05d0 \u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05d5\u05bc\u05df. \u05d0\u05b4\u05dd \u05e2\u05b7\u05e0\u05bc\u05b5\u05d4 \u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05b6\u05d4 \u05d0\u05b9\u05ea\u05d5\u05b9, \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd \u05e6\u05b8\u05e2\u05b9\u05e7 \u05d9\u05b4\u05e6\u05b0\u05e2\u05b7\u05e7 \u05d0\u05b5\u05dc\u05b7\u05d9, \u05e9\u05c1\u05b8\u05de\u05b9\u05e2\u05b7 \u05d0\u05b6\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05e6\u05b7\u05e2\u05b2\u05e7\u05b8\u05ea\u05d5\u05b9. \u05d5\u05b0\u05d7\u05b8\u05e8\u05b8\u05d4 \u05d0\u05b7\u05e4\u05bc\u05b4\u05d9 \u05d5\u05b0\u05d4\u05b8\u05e8\u05b7\u05d2\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05d1\u05bc\u05b6\u05d7\u05b8\u05e8\u05b6\u05d1, \u05d5\u05b0\u05d4\u05b8\u05d9\u05d5\u05bc \u05e0\u05b0\u05e9\u05c1\u05b5\u05d9\u05db\u05b6\u05dd \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05e0\u05d5\u05b9\u05ea \u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9\u05db\u05b6\u05dd \u05d9\u05b0\u05ea\u05b9\u05de\u05b4\u05d9\u05dd (\u05e9\u05de\u05d5\u05ea \u05db”\u05d1 \u05db\u05d0-\u05db\u05d1).<\/p>\n \u00a0You shall not ill-treat any widow or orphan. If you do mistreat them, I will heed their outcry as soon as they cry out to Me, and My anger shall blaze forth and I will put you to the sword, and your own wives shall become widows and your children orphans.<\/p>\n<\/blockquote>\n These verses attach a punishment to the act of ignoring anguish. The cry which Abraham heard is meant for people to hear, if God hears it first, he will wreak punishment on the bystanders.<\/p>\n That is what happened in Sodom:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d4’ \u05d6\u05b7\u05e2\u05b2\u05e7\u05b7\u05ea \u05e1\u05b0\u05d3\u05b9\u05dd \u05d5\u05b7\u05e2\u05b2\u05de\u05b9\u05e8\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9 \u05e8\u05b8\u05d1\u05bc\u05b8\u05d4, \u05d5\u05b0\u05d7\u05b7\u05d8\u05bc\u05b8\u05d0\u05ea\u05b8\u05dd \u05db\u05bc\u05b4\u05d9 \u05db\u05b8\u05d1\u05b0\u05d3\u05b8\u05d4 \u05de\u05b0\u05d0\u05b9\u05d3. \u05d0\u05b5\u05e8\u05b0\u05d3\u05b8\u05d4 \u05e0\u05bc\u05b8\u05d0 \u05d5\u05b0\u05d0\u05b6\u05e8\u05b0\u05d0\u05b6\u05d4 \u05d4\u05b7\u05db\u05bc\u05b0\u05e6\u05b7\u05e2\u05b2\u05e7\u05b8\u05ea\u05b8\u05d4\u05bc \u05d4\u05b7\u05d1\u05bc\u05b8\u05d0\u05b8\u05d4 \u05d0\u05b5\u05dc\u05b7\u05d9 \u05e2\u05b8\u05e9\u05c2\u05d5\u05bc \u05db\u05bc\u05b8\u05dc\u05b8\u05d4, \u05d5\u05b0\u05d0\u05b4\u05dd \u05dc\u05b9\u05d0 \u05d0\u05b5\u05d3\u05b8\u05e2\u05b8\u05d4 (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d9”\u05d7, \u05db-\u05db\u05d0).<\/p>\n Then the LoRD said, ‘The outrage of Sodom and Gomorrah is so great, and their sin so grave! I will go down to see whether they have acted altogether according to the outcry that has reached Me; if not, I will take note.’<\/p>\n<\/blockquote>\n God wreaked havoc on Sodom because he was forced to descend to hear the cries of the city when no one else would. These verses are juxtaposed in the Torah in a way that contrasts the indifference of Sodom to Avraham\u2019s way of sensitivity toward the anguished.<\/p>\n \u05db\u05bc\u05b4\u05d9 \u05d9\u05b0\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9\u05d5 \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b0\u05e6\u05b7\u05d5\u05bc\u05b6\u05d4 \u05d0\u05b6\u05ea \u05d1\u05bc\u05b8\u05e0\u05b8\u05d9\u05d5 \u05d5\u05b0\u05d0\u05b6\u05ea \u05d1\u05bc\u05b5\u05d9\u05ea\u05d5\u05b9 \u05d0\u05b7\u05d7\u05b2\u05e8\u05b8\u05d9\u05d5, \u05d5\u05b0\u05e9\u05c1\u05b8\u05de\u05b0\u05e8\u05d5\u05bc \u05d3\u05bc\u05b6\u05e8\u05b6\u05da\u05b0 \u05d4’ \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 \u05d5\u05bc\u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8, \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05d4\u05b8\u05d1\u05b4\u05d9\u05d0 \u05d4’ \u05e2\u05b7\u05dc \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d3\u05bc\u05b4\u05d1\u05bc\u05b6\u05e8 \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5. \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d4’ \u05d6\u05b7\u05e2\u05b2\u05e7\u05b7\u05ea \u05e1\u05b0\u05d3\u05b9\u05dd \u05d5\u05b7\u05e2\u05b2\u05de\u05b9\u05e8\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9 \u05e8\u05b8\u05d1\u05bc\u05b8\u05d4… (\u05e9\u05dd, \u05d9\u05d8-\u05db).<\/p>\n For I have singled him out, that he may instruct his children and his posterity to keep the way of the LoRD by doing what is just and right, in order that the LoRD may bring about for Abraham what He has promised him. Then the LoRD said, ‘The outrage of Sodom and Gomorrah is so great\u2026’<\/p>\n z<\/span><\/p>\n<\/blockquote>\n Until now, we\u2019ve been discussing three major topics about the cry of the poor: when it arises, what the nature of the cry is, and what is the ethical mandate of the response to the cry. Now we want to veer into its post-history \u2013 what happens in history after the cry goes unheeded? what does the cry of the poor unleash?<\/p>\n Above, we saw that the Torah states that the punishment for ignoring widows and orphans is that the ignorers will themselves become widows and orphans:<\/p>\n \u05d2\u05b5\u05e8 \u05dc\u05b9\u05d0 \u05ea\u05d5\u05b9\u05e0\u05b6\u05d4 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05ea\u05b4\u05dc\u05b0\u05d7\u05b8\u05e6\u05b6\u05e0\u05bc\u05d5\u05bc, \u05db\u05bc\u05b4\u05d9 \u05d2\u05b5\u05e8\u05b4\u05d9\u05dd \u05d4\u05b1\u05d9\u05b4\u05d9\u05ea\u05b6\u05dd \u05d1\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd. \u05db\u05bc\u05b8\u05dc \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05e0\u05b8\u05d4 \u05d5\u05b0\u05d9\u05b8\u05ea\u05d5\u05b9\u05dd \u05dc\u05b9\u05d0 \u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05d5\u05bc\u05df. \u05d0\u05b4\u05dd \u05e2\u05b7\u05e0\u05bc\u05b5\u05d4 \u05ea\u05b0\u05e2\u05b7\u05e0\u05bc\u05b6\u05d4 \u05d0\u05b9\u05ea\u05d5\u05b9, \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd \u05e6\u05b8\u05e2\u05b9\u05e7 \u05d9\u05b4\u05e6\u05b0\u05e2\u05b7\u05e7 \u05d0\u05b5\u05dc\u05b7\u05d9, \u05e9\u05c1\u05b8\u05de\u05b9\u05e2\u05b7 \u05d0\u05b6\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05e6\u05b7\u05e2\u05b2\u05e7\u05b8\u05ea\u05d5\u05b9. \u05d5\u05b0\u05d7\u05b8\u05e8\u05b8\u05d4 \u05d0\u05b7\u05e4\u05bc\u05b4\u05d9 \u05d5\u05b0\u05d4\u05b8\u05e8\u05b7\u05d2\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05d1\u05bc\u05b6\u05d7\u05b8\u05e8\u05b6\u05d1, \u05d5\u05b0\u05d4\u05b8\u05d9\u05d5\u05bc \u05e0\u05b0\u05e9\u05c1\u05b5\u05d9\u05db\u05b6\u05dd \u05d0\u05b7\u05dc\u05b0\u05de\u05b8\u05e0\u05d5\u05b9\u05ea \u05d5\u05bc\u05d1\u05b0\u05e0\u05b5\u05d9\u05db\u05b6\u05dd \u05d9\u05b0\u05ea\u05b9\u05de\u05b4\u05d9\u05dd (\u05e9\u05de\u05d5\u05ea \u05db”\u05d1, \u05db-\u05db\u05d1).<\/p>\n You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. You shall not ill-treat any widow or orphan. If you do mistreat them, I will heed their outcry as soon as they cry out to Me, and My anger shall blaze forth and I will put you to the sword, and your own wives shall become widows and your children orphans.<\/p>\n<\/blockquote>\n This leads us to a tragic theme of the \u05e6\u05e2\u05e7\u05d4: the unheeded \u05e6\u05e2\u05e7\u05d4 is prone to create a further \u05e6\u05e2\u05e7\u05d4.<\/p>\n Just as the \u05e6\u05e2\u05e7\u05d4 belongs to the domains of both murder and poverty, the principle of symmetrical punishment applies to the murdered in the same manner it applies to the poor. Accordingly, after the flood, God establishes a cycle of blood-vengeance.<\/p>\n \u05e9\u05c1\u05b9\u05e4\u05b5\u05da\u05b0 \u05d3\u05bc\u05b7\u05dd \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd, \u05d1\u05bc\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05d3\u05bc\u05b8\u05de\u05d5\u05b9 \u05d9\u05b4\u05e9\u05bc\u05c1\u05b8\u05e4\u05b5\u05da\u05b0 (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d8, \u05d5)<\/p>\n Whoever sheds the blood of man, by man shall his blood be shed.<\/p>\n<\/blockquote>\n Just as there is a certain irony in establishing more widows and orphans<\/strong> when the point is to ameliorate the pain of vulnerability and orphancy in society, so too there is an irony in mandating further bloodshed<\/strong> as punishment for the spilling of blood. To understand this strange cycle of violence, let\u2019s look at the Torah\u2019s justification for the cycle of blood:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><\/p>\n \u05e9\u05c1\u05b9\u05e4\u05b5\u05da\u05b0 \u05d3\u05bc\u05b7\u05dd \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05d1\u05bc\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05d3\u05bc\u05b8\u05de\u05d5\u05b9 \u05d9\u05b4\u05e9\u05bc\u05c1\u05b8\u05e4\u05b5\u05da\u05b0, \u05db\u05bc\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e6\u05b6\u05dc\u05b6\u05dd \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 \u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d8’, \u05d5).<\/p>\n Whoever sheds the blood of man, by man shall his blood be shed; For in His image did God make man.<\/p>\n<\/blockquote>\n The measure of man in infinity demands retribution. Precisely because of the infiniteness of human value and because man is created in the image of God, bloodshed cannot go unanswered. This goes back to the idea of Hevel\u2019s blood screaming from the earth. If the murdered were just an anonymous speck, they would not demand any response. For example, when one destroys objects or kills animals, their life-source does not demand revenge on the destroyer.12<\/span> But precisely because a human\u2019s blood cries to God ‘I am a person. I have a face’, and God never lets these cries go unanswered, that is why blood demands blood. Blood in the bible is not material. It is animated. It is a life-force. And in this capacity it has the ability to prosecute the guilty.<\/p>\n The theme of blood\u2019s potency should remind us of Hevel\u2019s murder at the hands of Cain. It reminds us of how Hevel\u2019s wounded blood screamed to God from the earth. It would seem from other passages that not only the blood acted as Hevel\u2019s agent, but that the earth also acts on behalf of the murdered. For example, take this verse from the passage in the Torah on the blood avenger:<\/p>\n \u05d5\u05b0\u05dc\u05b9\u05d0 \u05ea\u05b7\u05d7\u05b2\u05e0\u05b4\u05d9\u05e4\u05d5\u05bc \u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05d1\u05bc\u05b8\u05d4\u05bc, \u05db\u05bc\u05b4\u05d9 \u05d4\u05b7\u05d3\u05bc\u05b8\u05dd \u05d4\u05d5\u05bc\u05d0 \u05d9\u05b7\u05d7\u05b2\u05e0\u05b4\u05d9\u05e3 \u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5, \u05d5\u05b0\u05dc\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05dc\u05b9\u05d0 \u05d9\u05b0\u05db\u05bb\u05e4\u05bc\u05b7\u05e8 \u05dc\u05b7\u05d3\u05bc\u05b8\u05dd \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e9\u05c1\u05bb\u05e4\u05bc\u05b7\u05da\u05b0 \u05d1\u05bc\u05b8\u05d4\u05bc \u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd \u05d1\u05bc\u05b0\u05d3\u05b7\u05dd \u05e9\u05c1\u05b9\u05e4\u05b0\u05db\u05d5\u05b9 (\u05d1\u05de\u05d3\u05d1\u05e8 \u05dc”\u05d4, \u05dc\u05d2).<\/p>\n You shall not pollute the land in which you live; for blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of him who shed it.<\/p>\n<\/blockquote>\n In fact, many passages in the Bible attest to the fact that the Land of Israel refuses to tolerate a whole host of iniquities, one of which, of course, is bloodshed. A crucial aspect of inheriting the land is the blood morality of those who dwell in Israel, and in the Torah\u2019s eyes this means that spilt blood must not remain anonymous and unanswered.<\/p>\n Let us analyze the verse quoted above. The word \u05d9\u05d7\u05e0\u05d9\u05e3 in the verse connotes pollution, whereas the word \u05d9\u05db\u05d5\u05e4\u05e8 in the same verse connotes cleanliness. So ironically, the Torah is saying that the stain of blood can only be cleansed by blood. If this is the case \u2013 how can the cycle of blood ever be completed? The Gemara alludes to an endless cycle of murder in the following explanation of the unwitting murder (unwitting murder being the source in the Torah for the goel hadam<\/em>):<\/p>\n \u05e8\u05d1\u05d9 \u05e9\u05de\u05e2\u05d5\u05df \u05d1\u05df \u05dc\u05e7\u05d9\u05e9 \u05e4\u05ea\u05d7 \u05dc\u05d4 \u05e4\u05ea\u05d7\u05d0 \u05dc\u05d4\u05d0\u05d9 \u05e4\u05e8\u05e9\u05ea\u05d0 \u05de\u05d4\u05db\u05d0 (\u05e9\u05de\u05d5\u05ea \u05db\u05d0, \u05d9\u05d2): ‘\u05d5\u05d0\u05e9\u05e8 \u05dc\u05d0 \u05e6\u05d3\u05d4, \u05d5\u05d4\u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05e0\u05d4 \u05dc\u05d9\u05d3\u05d5’ \u05d5\u05d2\u05d5’. ‘\u05db\u05d0\u05e9\u05e8 \u05d9\u05d0\u05de\u05e8 \u05de\u05e9\u05dc \u05d4\u05e7\u05d3\u05de\u05d5\u05e0\u05d9: \u05de\u05e8\u05e9\u05e2\u05d9\u05dd \u05d9\u05e6\u05d0 \u05e8\u05e9\u05e2’ \u05d5\u05d2\u05d5’ (\u05e9\u05de\u05d5\u05d0\u05dc \u05d0 \u05db”\u05d3, \u05d9\u05d3), \u05d1\u05de\u05d4 \u05d4\u05db\u05ea\u05d5\u05d1 \u05de\u05d3\u05d1\u05e8? \u05d1\u05e9\u05e0\u05d9 \u05d1\u05e0\u05d9 \u05d0\u05d3\u05dd \u05e9\u05d4\u05e8\u05d2\u05d5 \u05d0\u05ea \u05d4\u05e0\u05e4\u05e9, \u05d0\u05d7\u05d3 \u05d4\u05e8\u05d2 \u05d1\u05e9\u05d5\u05d2\u05d2 \u05d5\u05d0\u05d7\u05d3 \u05d4\u05e8\u05d2 \u05d1\u05de\u05d6\u05d9\u05d3. \u05dc\u05d6\u05d4 \u05d0\u05d9\u05df \u05e2\u05d3\u05d9\u05dd, \u05d5\u05dc\u05d6\u05d4 \u05d0\u05d9\u05df \u05e2\u05d3\u05d9\u05dd. \u05d4\u05e7\u05d3\u05d5\u05e9 \u05d1\u05e8\u05d5\u05da \u05d4\u05d5\u05d0 \u05de\u05d6\u05de\u05d9\u05e0\u05df \u05dc\u05e4\u05d5\u05e0\u05d3\u05e7 \u05d0\u05d7\u05d3, \u05d6\u05d4 \u05e9\u05d4\u05e8\u05d2 \u05d1\u05de\u05d6\u05d9\u05d3 \u05d9\u05d5\u05e9\u05d1 \u05ea\u05d7\u05ea \u05d4\u05e1\u05d5\u05dc\u05dd, \u05d5\u05d6\u05d4 \u05e9\u05d4\u05e8\u05d2 \u05d1\u05e9\u05d5\u05d2\u05d2 \u05d9\u05d5\u05e8\u05d3 \u05d1\u05e1\u05d5\u05dc\u05dd \u05d5\u05e0\u05e4\u05dc \u05e2\u05dc\u05d9\u05d5 \u05d5\u05d4\u05e8\u05d2\u05d5. \u05d6\u05d4 \u05e9\u05d4\u05e8\u05d2 \u05d1\u05de\u05d6\u05d9\u05d3 \u05e0\u05d4\u05e8\u05d2, \u05d5\u05d6\u05d4 \u05e9\u05d4\u05e8\u05d2 \u05d1\u05e9\u05d5\u05d2\u05d2 \u05d2\u05d5\u05dc\u05d4.13<\/span><\/p>\n Rabbi Shimon ben Lakish introduced this portion with an introduction from here: It is stated with regard to an unintentional murderer: ‘And one who did not lie in wait, but God caused it to come to his hand, and I will appoint you a place where he may flee’ (Exodus 21:13). Now this is puzzling. Why would God cause one to sin in this manner? The verse states: ‘As the ancient parable says: From the wicked comes forth wickedness’ (I Samuel 24:13). Evil incidents befall those who have already sinned. Reish Lakish explains: In this light, the verse ‘But God caused it to come to his hand’ may be understood. With regard to what scenario is the verse speaking? It is with regard to two people who killed a person, where one killed unintentionally while the other killed intentionally. For this person there are no witnesses to his action, and for that person there are no witnesses to his action; therefore, neither received the appropriate punishment of exile and execution, respectively. The Holy One, Blessed be He, summons them to one inn. This person who killed intentionally sits beneath a ladder, and that person who killed unintentionally descends the ladder, and he falls upon him and kills him. There were witnesses to that incident and therefore, that person who killed intentionally is killed, and that person who killed unintentionally is exiled, each receiving what he deserved.14<\/span><\/p>\n<\/blockquote>\n Thus, the tragedy of spilt blood is that it is always unfinished business. By the force of circumstance, God elects the \u05e8\u05d5\u05e6\u05d7 \u05d1\u05e9\u05d5\u05d2\u05d2 to murder the \u05e8\u05d5\u05e6\u05d7 \u05d4\u05de\u05d6\u05d9\u05d3. He then elects the relative of the one murdered by the\u05e8\u05d5\u05e6\u05d7 \u05d1\u05e9\u05d5\u05d2\u05d2 to kill his murderer. The Torah describes the motive of the \u05d2\u05d5\u05d0\u05dc \u05d4\u05d3\u05dd in the following manner:<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u05e4\u05b6\u05bc\u05df \u05d9\u05b4\u05e8\u05b0\u05d3\u05b9\u05bc\u05e3 \u05d2\u05b9\u05bc\u05d0\u05b5\u05dc \u05d4\u05b7\u05d3\u05b8\u05bc\u05dd \u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 \u05d4\u05b8\u05e8\u05b9\u05e6\u05b5\u05d7\u05b7 \u05db\u05b4\u05bc\u05d9 \u05d9\u05b5\u05d7\u05b7\u05dd \u05dc\u05b0\u05d1\u05b8\u05d1\u05d5\u05b9<\/strong> \u05d5\u05b0\u05d4\u05b4\u05e9\u05b4\u05bc\u05c2\u05d9\u05d2\u05d5\u05b9 \u05db\u05b4\u05bc\u05d9 \u05d9\u05b4\u05e8\u05b0\u05d1\u05b6\u05bc\u05d4 \u05d4\u05b7\u05d3\u05b6\u05bc\u05e8\u05b6\u05da\u05b0 \u05d5\u05b0\u05d4\u05b4\u05db\u05b8\u05bc\u05d4\u05d5\u05bc \u05e0\u05b8\u05e4\u05b6\u05e9\u05c1 (\u05d3\u05d1\u05e8\u05d9\u05dd \u05d9”\u05d8, \u05d5).<\/p>\n Lest the goel hadam<\/em> chase the murderer, since his heart is boiling\u2026.<\/p>\n<\/blockquote>\n The \u05d2\u05d5\u05d0\u05dc \u05d4\u05d3\u05dd is propelled to action because his blood is churning. He has unfinished anger which won\u2019t be quieted until he kills the murderer. But this in turn will probably cause someone else\u2019s blood to become ‘heated’.<\/p>\n The midrash picks up on the idea that the cycle of the\u05e6\u05e2\u05e7\u05d4 \u00a0demands further response in a truly amazing way:<\/p>\n \u05db\u05e9\u05de\u05e2 \u05e2\u05e9\u05d5 \u05d0\u05ea \u05d3\u05d1\u05e8\u05d9 \u05d0\u05d1\u05d9\u05d5 \u05d5\u05d9\u05e6\u05e2\u05e7 \u05e6\u05e2\u05e7\u05d4 \u05d2\u05d3\u05d5\u05dc\u05d4 \u05d5\u05de\u05e8\u05d4 \u05d5\u05d2\u05d5’. \u05d0\u05de\u05e8 \u05e8’ \u05d7\u05e0\u05d9\u05e0\u05d4: \u05db\u05dc \u05de\u05d9 \u05e9\u05d0\u05d5\u05de\u05e8 \u05d4\u05e7\u05d3\u05d5\u05e9 \u05d1\u05e8\u05d5\u05da \u05d4\u05d5\u05d0 \u05d5\u05d5\u05ea\u05e8\u05df \u05d4\u05d5\u05d0 \u05d9\u05ea\u05d5\u05d5\u05ea\u05e8\u05d5\u05df \u05de\u05e2\u05d5\u05d9, \u05d0\u05dc\u05d0 \u05de\u05d5\u05e8\u05d9\u05da \u05e8\u05d5\u05d7\u05d9\u05d4 \u05d5\u05d2\u05d1\u05d9 \u05d3\u05d9\u05d3\u05d9\u05d4, \u05d6\u05e2\u05e7\u05d4 \u05d0\u05d7\u05ea \u05d4\u05d6\u05e2\u05d9\u05e7 \u05d9\u05e2\u05e7\u05d1 \u05dc\u05e2\u05e9\u05d5, \u05d5\u05d0\u05d9\u05db\u05df \u05e0\u05e4\u05e8\u05e2 \u05dc\u05d5 \u2013 \u05d1\u05e9\u05d5\u05e9\u05df \u05d4\u05d1\u05d9\u05e8\u05d4, \u05e9\u05e0\u05d0\u05de\u05e8 \u05d5\u05d9\u05d6\u05e2\u05e7 \u05d6\u05e2\u05e7\u05d4 \u05d2\u05d3\u05d5\u05dc\u05d4 \u05d5\u05de\u05e8\u05d4 \u05d5\u05d2\u05d5’ (\u05d0\u05e1\u05ea\u05e8 \u05d3 \u05d0).15<\/span><\/p>\n ‘As Esav heard his father\u2019s words, he let out a huge and bitter cry’. R. Hanina said: Whoever says that God is carefree let his guts unravel freely. Rather he holds his breath and eventually collects his dues. Thus Jacob caused Esav to release one scream and where were the dues paid on this scream? In Shushan, [in the story of Purim]. As it says ‘[Mordechai] let out a huge and bitter cry’.<\/p>\n<\/blockquote>\n Given the fact that God invariably answers the \u05d6\u05e2\u05e7\u05d4 when people refuse to do so, the midrash wonders what the retribution was for Esav\u2019s anguish at the hands of Jacob (an anguish which has troubled many modern readers, though the Jewish tradition usually defends Jacob\u2019s action). The midrash picks up on the fact that Esav\u2019s great bitter cry (‘\u05e6\u05e2\u05e7\u05d4 \u05d2\u05d3\u05d5\u05dc\u05d4 \u05d5\u05de\u05e8\u05d4’) is nearly identical to Mordechai\u2019s bitter cry in the book of Esther (‘\u05d6\u05e2\u05e7\u05d4 \u05d2\u05d3\u05d5\u05dc\u05d4 \u05d5\u05de\u05e8\u05d4’).f<\/span>16<\/span>\u00a0 It thus makes sense to see this as another cycle of anguish.\u00a0 To the midrash, letting go of Esav\u2019s anguish would mean that God is carefree or blithe.\u00a0 This teaches us a feature of the Jewish God which we discussed earlier. God remembers.\u00a0 He holds on.\u00a0 In this sense, he is like the blood-avenger \u2013 it is wrong to just \u201clet things go\u201d when dealing with entities of infinite worth.<\/p>\n Similarly, regarding the episode of the banishment of Hagar and her cry to God which we analyzed earlier, the Ramban says:<\/p>\n \u05d7\u05d8\u05d0\u05d4 \u05d0\u05de\u05e0\u05d5 \u05d1\u05e2\u05e0\u05d5\u05d9 \u05d4\u05d6\u05d4, \u05d5\u05d2\u05dd \u05d0\u05d1\u05e8\u05d4\u05dd \u05d1\u05d4\u05e0\u05d9\u05d7\u05d5 \u05dc\u05e2\u05e9\u05d5\u05ea \u05db\u05df, \u05d5\u05e9\u05de\u05e2 \u05d4’ \u05d0\u05dc \u05e2\u05e0\u05d9\u05d4 \u05d5\u05e0\u05ea\u05df \u05dc\u05d4 \u05d1\u05df \u05e9\u05d9\u05d4\u05d0 \u05e4\u05e8\u05d0 \u05d0\u05d3\u05dd \u05dc\u05e2\u05e0\u05d5\u05ea \u05d6\u05e8\u05e2 \u05d0\u05d1\u05e8\u05d4\u05dd \u05d5\u05e9\u05e8\u05d4 \u05d1\u05db\u05dc \u05de\u05d9\u05e0\u05d9 \u05d4\u05e2\u05e0\u05d5\u05d9.17<\/span><\/p>\n Our mother sinned in this oppression, and also Abraham in permitting her to do so. And Hashem heard her [Hagar’s] oppression and gave her a son who would be a wild ass of a man to oppress the descendants of Abraham and Sarah in all kinds of oppression.<\/p>\n<\/blockquote>\n Like the midrash above, this source has no qualms about attributing at least some of the oppressive cycle to our own forefathers. In this source, the Ramban seems to be saying that even Ishmaelite callousness has its source in a cycle begun earlier by our mother Sarah. This theory is taken even farther by Yair Zakovitch,18<\/span>\u00a0who claims that the parallelisms between the banishment of Ishmael and the suffering in Egypt show that Egyptian enslavement by Pharaoh is a punishment for the banishment of Hagar (the Egyptian) and Ishmael (who married an Egyptian), which means that even the enslavement in Egypt is another part of the successive cycle of suffering, begun in this case, by the forefathers of Israel. It seems as though in the human tragedy of the cycle of suffering, one can always find an antecedent, as suffering begets suffering as old as humanity itself.<\/p>\n \u05db<\/span><\/p>\n The starting point for this essay was a question about economics \u2013 about the cry of the poor.\u00a0 However, for the Bible, as we saw, money is more than money.\u00a0 It is about the emotions that surround money.\u00a0 And these emotions pervade much more than just money.\u00a0 The \u05d3\u05dc \u2013 or the downtrodden \u2013 include among others the banished and the murdered, which are easily universalized to all kinds of human vulnerability that we encounter in our own lives.\u00a0 Consequently, the theme of ‘the downtrodden’ leads us to deal with questions of hierarchy and power relations, questions of anguish and of the gaps and voids that separate people from one another.<\/p>\n We saw that the cry of the poor is a response to elimination, <\/strong>granting the crier a sort of agency<\/strong>.\u00a0 It is an act of protest<\/strong>.\u00a0 It is the void<\/strong> crying itself out into existence<\/strong>.\u00a0 Its goal is to put a name and a face<\/strong> on the eliminated. The cry has two possible audiences<\/strong>: God and man.\u00a0 The consequences are much different depending on whether it is God or man who heeds the call of the poor.\u00a0 Listening is an act of attunement<\/strong> and sensitivity<\/strong>.\u00a0 It is grounded in concrete law<\/strong>, which includes the mandate to structure one\u2019s life <\/strong>so as to hear the call.<\/p>\n In the final section of this paper we took an interesting turn. Most articles begin with a question and gradually hone in on a solution.\u00a0 But whereas the first sections of the present article started to answer some of the questions we posed at the outset, the last section which discussed the cycles of pain<\/strong> borne out by the cry has less of a clear moral to offer us.\u00a0 In fact, by stating that the cry of the poor is almost a fatalistic cycle of pain, one could argue that in contrast to the previous sections, the last part of this article actually makes almost an amoral <\/strong>argument for defeatism.\u00a0 Whereas, the former parts call us into lofty action, the final parts of the article are meant for us look on at the cycle of human tragedy with compassion.\u00a0 There may or may not be an answer to the cry of the poor, but perhaps, in view of all the suffering, we can listen a little bit better.<\/p>\n","protected":false},"excerpt":{"rendered":"a thorough examonation of the biblical cry, in order to understand the emotional and existential side of poverty.","protected":false},"author":12,"featured_media":731,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[46],"tags":[57,53,47],"class_list":["post-717","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-money-economy-and-property","tag-bible-commentary","tag-money","tag-poverty"],"acf":[],"yoast_head":"\nLoss of Agency and the Cry from the Void<\/strong><\/h4>\n
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Muted Cries<\/strong><\/h4>\n
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Cry and Covenant<\/strong><\/h4>\n
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Ignoring or Heeding the Cry<\/strong><\/h4>\n
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The Oppression by the Downtrodden<\/strong><\/h4>\n
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<\/p>\nThe Imperative to Listen<\/strong><\/h4>\n
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Pain and Punishment<\/strong><\/h4>\n
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Cycles of Pain<\/strong><\/h4>\n
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Conclusion<\/strong><\/h4>\n