noahidelaws
06-27-2006, 12:14 PM
I am interested in halachic sources discussing the following question: Every Jew has the obligation to protect his life and safety. Jews living in Gush Katif when it was under constant fire, or those living in Sderot and nearby villages today, see that the corrupt army is not protecting them at all, but at the same time are unable to take action in self-defense themselves, because civilians caught carrying firearms are immediately jailed:
1) So where does that leave them? As cannon fodder, G-d forbid? Should they leave until the problems are solved?
2) The Rebbe said many times, quoting from security experts whose opinions are binding in matters of pikuach nefesh, that these villages are necessary for the safety of all the Jewish people in the Land. According to this, all residents of these villages are like soldiers, in that their presence maintains security. Thus, apparently their departure would be violating the pasuk where officers are commanded to warn the soldiers, "What man is there that is fearful and soft of heart? Let him go and return to his house, lest his brethren's heart melt as his heart"? (Devorim, 20:8)
3) Also, there is the known dispute between the Rambam and the other Rishonim about whether one may be moser nefesh in a case where Torah says ya'avor ve'al yeihoreig. The halacha in Shulchan Aruch is that one may.
Also, in a time of Shmad, one must be moser nefesh even on arkesa dimesana lekuli alma. Is the current situation, where the villages the gov't wishes to expel are largely populated by religious Jews, and there is a strong case that this is the true motivation for the gov't's crimes, and the gov't in general violates halacha and even distorts Torah by paying off "rabbis" to endorse their immoral policies, case of sha'as hashmad? In the sicha of Yud Shevat 5752 (to Mr. Katzav) the Rebbe said that returning land was in the category of "raising a hand against Hashem and His Torah," this implies licho'oiro that this policy qualifies the gov't as a memsheles ha'shmad.
Also, according to those Rishonim who hold that even when ya'avor ve'al yeihoreig, in a case of Kiddush Hashem befarhesya, which this surely is, it is permitted and considered meritorious--"tzedka/Mitzvah teichosheiv loi"--to endanger one's life, as in the case of Elisha ba'al Knofayim described in the Gemoro.
It would seem that staying is a permitted course of action, and even worthy and meritorious, for it sends a clear message of courage to those of our brethren infected by secular notions ("goyishkeit") of cowardice and defeatism. Staying declares bravely, "oloi, na'aleh, veyorashnu osoh, ki yochol nuchal loh," and "tovah ho'Oretz me'oid, me'oid."
4) And what of the Rebbe's words that Eretz Yisroel is the safest place?
5) Also, are the halachic sources the Rebbe referenced in connection to not leaving Crown Heights when there were fears from attacks of relevance?
Halachic references and serious discussion only, please.
1) So where does that leave them? As cannon fodder, G-d forbid? Should they leave until the problems are solved?
2) The Rebbe said many times, quoting from security experts whose opinions are binding in matters of pikuach nefesh, that these villages are necessary for the safety of all the Jewish people in the Land. According to this, all residents of these villages are like soldiers, in that their presence maintains security. Thus, apparently their departure would be violating the pasuk where officers are commanded to warn the soldiers, "What man is there that is fearful and soft of heart? Let him go and return to his house, lest his brethren's heart melt as his heart"? (Devorim, 20:8)
3) Also, there is the known dispute between the Rambam and the other Rishonim about whether one may be moser nefesh in a case where Torah says ya'avor ve'al yeihoreig. The halacha in Shulchan Aruch is that one may.
Also, in a time of Shmad, one must be moser nefesh even on arkesa dimesana lekuli alma. Is the current situation, where the villages the gov't wishes to expel are largely populated by religious Jews, and there is a strong case that this is the true motivation for the gov't's crimes, and the gov't in general violates halacha and even distorts Torah by paying off "rabbis" to endorse their immoral policies, case of sha'as hashmad? In the sicha of Yud Shevat 5752 (to Mr. Katzav) the Rebbe said that returning land was in the category of "raising a hand against Hashem and His Torah," this implies licho'oiro that this policy qualifies the gov't as a memsheles ha'shmad.
Also, according to those Rishonim who hold that even when ya'avor ve'al yeihoreig, in a case of Kiddush Hashem befarhesya, which this surely is, it is permitted and considered meritorious--"tzedka/Mitzvah teichosheiv loi"--to endanger one's life, as in the case of Elisha ba'al Knofayim described in the Gemoro.
It would seem that staying is a permitted course of action, and even worthy and meritorious, for it sends a clear message of courage to those of our brethren infected by secular notions ("goyishkeit") of cowardice and defeatism. Staying declares bravely, "oloi, na'aleh, veyorashnu osoh, ki yochol nuchal loh," and "tovah ho'Oretz me'oid, me'oid."
4) And what of the Rebbe's words that Eretz Yisroel is the safest place?
5) Also, are the halachic sources the Rebbe referenced in connection to not leaving Crown Heights when there were fears from attacks of relevance?
Halachic references and serious discussion only, please.