Conflict & Emergency

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Dr. Hertzberg (Rabbi Arthur Hertzberg) taught that in the Talmud, the rabbis concluded that Jews could not be secure and live happy lives unless the rest of the world had risen beyond its wars and hungers. To this train of thought the rabbis added that the true woes of the world are those which affect everyone.
[Rabbi David Kaufman's blog]

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[Empathic justice] seeks to make people identify themselves with each other – with each other’s needs, with each other’s hopes and aspirations, with each other’s defeats and frustrations. Because Jews have known the distress of slaves and the loneliness of strangers, we are to project ourselves into their souls and make their plight our own.

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David Hume noted that our sense of empathy diminishes as we move outward from the members of our family to our neighbors, our society and the world. Traditionally, our sense of involvement with the fate of others has been in inverse proportion to the distance separating us and them. What has changed is that television and the Internet have effectively abolished distance. They have brought images of suffering in far-off lands into our immediate experience. Our sense of compassion for the victims of poverty, war and famine, runs ahead of our capacity to act.

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"The saving of life overrides the commandments of the entire Torah; and he shall live by them and not die by them. Desecrate one Sabbath on his account so that he may keep many Sabbaths” (Yoma 85b). This law is the watchword of Judaism...Maimonides, the master of conciseness, deviated from his regular manner and treated this issue with great elaborateness: “When such things have to be done, they should not be left to heathens, minors, slaves or women...They should rather be done by adult and scholarly Israelites.

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The Modern Jew is entangled in the activities of the Gentile society in numerous ways - economically, politically, culturally, and on some levels, socially. We share in the universal experience. The problems of humanity, war and peace, political stability or anarchy, morality or permissiveness, famine, epidemics, and pollution transcend the boundaries of ethnic groups.

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Many times, during the Argentine military dictatorship, people asked me: ‘What are you doing as a rabbi in politics?’ I replied: ‘What do you mean politics?’ They said: ‘Well, you’re involved in human rights.’ ‘Human rights’ in Argentina for eight years was the subversive phrase. It is true that politics and religion can be mixed in a very unhealthy fashion.

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Let me say to you, the Palestinians: We are destined to live together, on the same soil in the same land. We, the soldiers who have returned from battle stained with blood, we who have seen our relatives and friends killed before our eyes, we who have attended their funerals and cannot look into the eyes of their parents, we who have come from a land where parents bury their children, we who have fought against you, the Palestinians-we say to you today in a loud and clear voice: Enough of blood and tears. Enough.

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I am opposed to torture as a normative matter, but I know it is taking place today and know that it would be employed if we ever experienced an imminent threat of mass casualty biological, chemical, or nuclear terrorism.

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Do not strike a soul – The plan of the brothers was hard for Reuven, and his intention was to save [Joseph]. If he had said, “Don’t strike him!” he would have shown himself in his words that he had pity on [Joseph]. Therefore, he added the word “soul” as if to say that his protest is not specifically about this situation, but that they should never strike any person.

לא נכנו נפש. קשה היה לראובן עצת האחים, והיתה כוונתו להצילו. ואילו אמר: לא נכנו סתם, היה מראה עצמו בדבריו כי מניעתו זאת לחמלה עליו, וע"כ הוסיף להזכיר "נפש", כלומר שאינו מקפיד עליו רק עליהם, שלא יכו נפש שום אדם. וכן מה שאמר: אל תשפכו דם, ולא אמר "דמו", כלומר גם אנכי ככם שנאתיו, ואין אני מקפיד על דמו כלל כי אם עליכם, שלא תהיו שופכי דם.

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The fifth commandment is that when you besiege a city, you must leave one side open without a siege, so that if they want to flee, there will be an opportunity for them to do so, since through this we will learn how to behave with mercy even with our enemies during a time of war. [Translation by Sara Gordon]

מצוה חמישית שנצטוינו כשנצור על עיר להניח אחת מן הרוחות בלי מצור שאם ירצו לברוח יהיה להם דרך לנוס משם כי בזה נלמוד להתנהג בחמלה אפילו עם אויבינו בעת המלחמה

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