We believe that what we possess we don't ultimately own. God is merely entrusting it to us. And one of the conditions of that trust is that we share what we have with those who have less. So, if you don't give to people in need, you can hardly call yourself a Jew. Even the most unbelieving Jew knows that.
Interpretation
Our possessions are temporary and should be shared with those in need as an expression of faith.
This quote emphasizes the philosophical idea that material possessions are not truly ours but are on loan from a higher power, which, in this context, refers to God. The essence of trust in what we have is reflected in our responsibility to help those less fortunate, aligning our actions with the values of compassion and community that underpin Jewish belief, emphasizing that generosity is a core principle of identity and faith.
In practice
During a sermon on charity, this quote can inspire the congregation to give more to those in need.
Stabilizing the euro is one thing, healing the culture that surrounds it is another. A world in which material values are everything and spiritual values nothing is neither a stable state nor a good society. The time has come for us to recover the Judeo-Christian ethic of human dignity in the image of God.
Governments cannot make marriages or turn feckless individuals into responsible citizens. That needs another kind of change agent.
Jews read the books of Moses not just as history but as divine command. The question to which they are an answer is not, 'What happened?' but rather, 'How then shall I live?' And it's only with the exodus that the life of the commands really begins.
Why did God create mankind? Because God likes stories.
Find people not to envy but to admire. Do not the profitable but the admirable deed. Live by ideals.
Some years ago there was a study to discover the most stressful occupation. It turned out not to be the head of a large business, football manager or prime minister, but rather: bus driver.
In a world beyond this one, that river goes on singing sweetly, enchanting us with what we want to hear, shaping what we need to see in order to keep going. In those waters, all disappointments are forgotten, our mistakes forgiven. Gazing into them, we see a strong father. A loving mother. Warm rooms where we are sheltered, adored, wanted. And the uncertainty of our futures is nothing more than the fog of breath on a windowpane.
You ask me why I dwell in the green mountain; I smile and make no reply for my heart is free of care. As the peach-blossom flows down stream and is gone into the unknown, I have a world apart that is not among men.
And I can imagine Farmer saying he doesn't care if no one else is willing to follow their example. He's still going to make these hikes, he'd insist, because if you say that seven hours is too long to walk for two families of patients, you're saying that their lives matter less than some others', and the idea that some lives matter less is the root of all that's wrong with the world.
Whatever the situation may be, in the recollection of death there is reward and merit. For even the man engrossed in the world benefits from it by acquiring an aversion to this world, since it spoils his contentment and the fullness of his pleasure; and everything which spoils for man his pleasures and his appetites is one of the means of deliverance.
If we look for human frailty in humans, we will always find it. When we focus on finding the frailties of those who hold priesthood keys, we run risks for ourselves. When we speak or write to others of such frailties, we put them at risk.
In Paradise there are things which no eye has seen, no ear has heard, and no human mind has thought of.
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