RABBINER FÜR MENSCHENRECHTE und GEGEN DEN KRIEG GEGEN GAZA
Shalom und einen friedlichen Sabbat (shabbat shalom) an alle Juden dieser
Welt,
da wir uns mit dem Judentum zu wenig auskennen, aber wissen, dass das
Judentum die blinde Rache und Tötung menschlichen Lebens verbieten, haben wir
nach THEOLOGISCHER UNTERSTÜTZUNG im Netz gesucht.. und wer sucht der findet…
Anbei ein superschöner Artikel, der am 15. Juli 2014, mitten im Krieg, von
der israelischen Vereinigung RABBIS FOR HUMAN RIGHTS veröffentlicht wurde.
Es handelt sich um eine PARASHA, das bedeutet im jüdischen Glauben ein Teil
der Torah, der wöchentlich gelesen wird. Menschliche Rache, ohne dass Gott
eingreift, ist im Judentum verpönt und verboten. Netanyahu hat somit nicht das
Recht, Gaza anzugreifen und Zivilisten zu töten. Was er tut, bedeutet die
Abwendung vom jüdischen Glauben.
Was der gläubige Jude wählt, ist in jeder Situation die Bescheidenheit.
Er erhebt sich nicht über andere Völker, sondern nimmt seine Verantwortung
als Jude in der Welt wahr und handelt demzufolge GERECHT und MENSCHLICH.
Der gläubige Jude handelt nie aus blinder Rache.
Er tötet nicht 1000 Zivilisten, weil 40 israelische Soldaten sterben und
behauptet dann noch, die ermordeten Zivilisten würden politisch von Hamas
manipuliert und als menschliche Ziele eingesetzt, um Israel zu schaden…
Eine solche politische und Medien-Propaganda hat im jüdischen Glauben
absolut nichts zu suchen, sondern ist einfach antijüdisch und verstößt gegen
die Torah und den jüdischen Glauben.
Im Judentum ist nur GOTT der HERR DER RACHE… kein Mensch darf sich anmaßen,
blinde Rache gegen andere Menschen auszuüben, vor allem wenn der sogenannte
FEIND eigentlich der UNTERDRÜCKTE ist, dessen Menschenrechte man seit
Jahrzehnten mit Füßen tritt.
Am Ende des Textes ruft der Rabbiner die Israelis auf, DEN GRUNDLOSEN HASS
zu stoppen UND ANZUFANGEN GRUNDLOS ZU LIEBEN.
Der Hass auf den Straßen muss abgebaut werden. Frieden muss einkehren.
Mohammad Abu Khdeir, bezeichnet der Rabbiner als einen offensichtlichen
Racheakt von Seiten der israelischen Juden und verurteilt ihn somit.
Wir freuen uns auf Ihre Rücksprache hierzu und vor allem auf Zuschriften
gläubiger Juden, auch gerne mit Torahzitaten zum Thema!! Damit die israelische
Kriegsfront mal die jüdische Moral nachlesen kann…
Danke!!
Dr. phil. Milena Rampoldi
Von der Redaktion von ProMosaik e.V.
Weekly parasha: Another
word about revenge and vengefulness
revenge in the Torah, showing us that such things are only within the domain of
God Himself. For the rest of us, it is our responsibility to surpass our
natural, vengeful desires and instead choose humility.
By Rabbi Shmuel Reinter
our portion, Parashat Matot, God commands Moses to avenge the Midianites and
only then to be gathered to his forefathers.
‘Avenge the children of Israel of the Midianites; afterward shalt thou be
gathered unto thy people.’ And Moses spoke unto the people, saying: ‘Arm ye men
from among you for the war, that they may go against Midian, to execute the
LORD’S vengeance on Midian” (Numbers 31:1-3).
will not leave this world until he avenges the Midianites. Does the Torah
encourage revenge and does it consider it a commandment?
the Bible we find revenge in some places but it is taken out of the hands of
human beings and usually given to God who is the judge of the world in
righteousness. Therefore “God is the Lord of vengeance.”
in this passage the Torah puts a restriction on vengeance. The vengeance is not
that of the injured Moses but it is God’s vengeance. “…to execute the LORD’S
vengeance on Midian.” Moses is asked to be the agent, but he is not the
principal.
Torah sees man’s need to avenge as a weakness and he who rises above revenge as
a whole human being. We are commanded “Thou shalt not take vengeance, nor bear
any grudge.” Although it goes on to say “against the children of thy people,”
it still says something about the attribute, that vengeance expresses weakness
not strength.
is a beautiful passage in Moshe Chaim Luzzatto’s (RaMCHaL) Path of the Just
(Mesilat Yesharim) (Padua, Italy, 1707-1747):
man’s spiteful heart to escape, for in view of his being extremely sensitive to
insult, and suffering great anguish because of it, revenge, being the only
thing which will put him at rest, is sweeter than honey to him. Therefore, if
it is within his power to abandon the urging of his nature and to overlook the
offense so as not to hate the one who ignited hatred within him, nor to take
revenge against him when the opportunity to do so presents itself, nor to hold
a grudge against him, but to forget the whole affair and remove it from his
heart as if it had never occurred – if he can do this, he is strong and
courageous. Such conduct is easy only for the ministering angels among whom the
aforementioned traits do not exist, not for ‘dwellers in houses of clay whose
roots are in dust’ (Job 4:19). But the King has decreed (in perfectly lucid
language, requiring no interpretation) (Leviticus 19:17,18), ‘Do not hate your
brother in your heart … Do not take revenge and do not bear a grudge against
the children of your nation.’ The difference between taking revenge and bearing
a grudge is that the first indicates a person’s withholding good from one who
kept some good from him or injured him in some way, whereas the second denotes
a person’s interlarding a worthy act towards one who had wronged him with some
reminder of that wrong” (Path of the Just, Chapter 11).
notes the paradox that revenge is “sweeter than honey” and therefore poses a
challenge. The need of the injured party to take revenge will not
be solved by declarations and slogans and stickers. Contending with revenge
requires a great effort and deep thought. Luzzatto presents us with
the educational challenge of “surpassing our attributes,” in his words, to
concede and delay satisfaction.
last act of revenge that shocked Israeli society from end to end was undertaken
by a fringe element; we might need to offer a “broken-necked heifer” to atone
for the existence of such fringes. But the need for vengeance is human and
natural and exists in every society and at every level. The responsibility is
incumbent on us to contend with that need, perhaps with humility. We are not
competent to take revenge. Vengeance is God’s alone!
year old Palestinian Mohammad Abu Khdeir, murdered in apparent revenge attack
by Israeli Jews
The events of the last days
have pushed aside the previous events. Educationally we must go back to
confronting the hatred and the lust for cheap and base revenge that is
spreading in our streets.
May it be God’s
will that in these days of “Bein Hametzarim” (“Between the Straits”), the three
weeks between the fast days of 17 Tammuz and 9 Av, Israeli society will replace
groundless hate with groundless love.
Shabbat shalom!
Rabbi Shmuel Reinter,
head of the Ma’aleh Gilboa yeshiva, formerly the rabbi of Kibbutz Tirat Zvi and
a rabbi at the higher Mekor Chaim yeshiva.
