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One of the positive aspects of the outside world is the sense of worth and respect that society bestows to the individual. The Sages placed great value on human dignity, even waiving rabbinical prohibitions when one's dignity is at stake (Berachot 19b).
Honoring Criminals
What about criminals? Do they also deserve respect and honor?
The Talmud (Makkot 12b) raises an interesting question regarding people who have killed unintentionally. Accidental manslaughters are penalized with exile to one of the designated cities of refuge. What if the people in the city of refuge wish to honor the murderer is some way, perhaps with a public position — may he accept? Or would doing so negate the very purpose of exile? After all, one of the principle aspects of this punishment is loss of recognition and place in society. To what extent must the murderer suffer public disgrace in order to atone for his criminal negligence?
Accepting Responsibility
The Talmud answers that the murderer must state clearly, 'I am a murderer.' His inner truth must be public knowledge. He may not hide from the heinous crime he committed, albeit unintentionally. He cannot pretend as if the murder never took place.
The Sages derived the need for the criminal to openly admit his crime from the verse, "This is the word of the murderer" (Deut. 19:4). His response to the offers of society must be as one who has committed manslaughter.
The murderer must not let social honors distract him from the private soul-searching which he must undertake. He needs to attend to his inner world of emotions and introspection, and avoid being caught up in the rush of public life. He should reject social honors by announcing, 'I am a murderer.'
If the people choose to accept him despite his past, then he is permitted to accept the honor. Respect from the community is a positive value that should not be denied, even to criminals. This respect should not be allowed to cover up the terrible truth of manslaughter. It should not negate or desensitize the murderer's inner sense of justice. But if he demonstrates responsibility for his actions, and his moral sensibilities are strong and healthy, then the external influence of social acceptance and respect will be a positive factor in his ultimate rehabilitation.
Rabbi Chanan Morrison of Mitzpeh Yericho runs ravkooktorah.org, a website dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community.
(Gold from the Land of Israel, pp. 322-323. Adapted from Ein Eyah vol. II, p. 404)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
