“And Egypt will know that I am Hashem when I stretch my hand over Egypt
and I take out Bnai Yisrael from among them.”
(Shemot 7:5)
We have all been moved by the death and destruction brought about by the
recent tsunami. I have received many
emails from various Jewish organizations that are involved in raising funds for
disaster relief. Each of these
organizations has contacted our school and requested that we make every effort
to support their efforts. However, at
the same time, I have been following an interesting dialogue on the web
critiquing this massive fundraising effort.
One of the issues alluded to in this dialogue relates to our
responsibility as Jews for non-Jews.
Are we responsible to respond to a tragedy that primarily affects
non-Jews?
This week’s parasha speaks directly to this
issue. In the above passage, Hashem
tells Moshe that He will punish the Egyptians with terrible plagues. Through experiencing this punishment, the Egyptians
will come to recognize Hashem. In the
context of our redemptions from Egypt, this is a strange statement. We generally, assume that the events of the
redemption were designed essentially or exclusively for the benefit of Bnai
Yisrael. The Egyptians were punished in
order to save the Jewish people. Yet,
this passage seems to state that this popular view is not entirely
accurate. According to the pasuk, the plagues Hashem brought upon
the Egyptians were not solely designed to benefit Bnai Yisrael. The plagues had an additional purpose. Hashem’s also intended – through the plagues
– to educate the Egyptians.
Gershonides argues that there
is no contradiction between our pasuk
and the view that the plagues were designed exclusively for the benefit of Bnai
Yisrael. According to Gershonides,
Hashem was not interested in the perfection of the Egyptians. However, it was important to discourage the
Egyptians from pursuing Bnai Yisrael.
The plagues and the destruction of the Egyptian army at the Reed Sea
would persuade the remnant of the Egyptian people that they could not overcome
the will of Hashem. Hashem told Moshe
that Egypt will be thoroughly defeated and through this defeat it will
recognize that it cannot battle the will of the Almighty.[1]
However, Sforno has a
completely different understanding of our passage. According to his view, Hashem was concerned with the perfection
of the Egyptians. Hashem told Moshe
that he would bring plagues upon the Egyptians and punish them for their
treatment of the Jewish people, in order to provide a compelling moral
lesson. The plagues and punishments
were designed to save Bnai Yisrael and to demonstrate to the Egyptians Hashem’s
awesome power over the universe and His justice. Hopefully, they would learn the lesson communicated by their experience
and repent.[2]
It is clear from Sforno’s
comments that Hashem is not concerned with the welfare of only Bnai
Yisrael. His attention is also directed
towards the welfare of all peoples of the world. This outlook is reflected in many of the comments and
observations of our Sages.
Rav Tzvi Hirsch Chajes
discusses at length the Torah’s attitude towards non-Jews and its expectations
regarding our relationship with the non-Jewish community. His discussion begins with the investigation
of an interesting paradox. Rav Chajes
observes that the Sages instituted a number of restrictions regarding our
interactions with non-Jews. For
example, it is prohibited to travel or be alone with a non-Jew. It is prohibited to seek medical treatment
from a non-Jew.[3] These and various other injunctions are
indicative of a basic and intense distrust of non-Jews. But Rav Chajes observes that other
statements of our Sages express a very different perspective. The Mishne teaches – according to Rav
Chajes’ interpretation – that we are not permitted to treat any person
disgracefully.[4] Rav Chajes asserts that the requirement to
treat others with respect applies to our interactions with all people – Jewish
or non-Jewish. The Mishne also teaches
that the human being must be regarded a precious creation; we are created in
the image of G-d.[5] Rav Chajes quotes the comments of Tosefot
Yom Tov on this Mishne. Tosefot Yom Tov
observes that the Mishne is apparently referring to all human beings – Jews and
non-Jews. We are all created in
Hashem’s image.[6]
How can we reconcile these two
very different perspectives? We are
instructed to conduct ourselves with extreme care and caution in our
interaction with non-Jews. Yet, we are
required to treat all human beings with the greatest respect! Rav Chajes observes that the answer lies in
understanding the context of the injunctions limiting our interactions with
non-Jews. He explains that these
injunctions reflect the reality of the historical relationship between the
Jewish and non-Jewish communities. Our
Sages lived in an environment in which this relationship was predicated upon
intense anti-Semitism. During much of
our history – and even in modern times – the murder of a Jew has not been
viewed as a crime or even worthy of casual condemnation. Our Sages were responding to this unpleasant
and dangerous reality. Their injunctions
were a response to this historical relationship and designed to protect the
safety of the Jewish community.
This interpretation is
supported by Maimonides’ treatment of these injunctions. He includes his description of these
injunctions in his discussion of the laws governing our obligation to care for
our health and well-being. The
inclusion of these injunctions in this discussion indicates that these
prohibitions are not designed to foster segregation or inform our attitudes
towards non-Jews. Instead, they are
intended to protect and insure the safety of the community.
Based on this understanding of
these injunctions, Rav Chajes explains that they do not at all contradict the
imperative to respect and cherish all human beings. Every person is a reflection of the Creator and we must build our
relationships upon that foundation.
However, this does not mean that we can act without caution or disregard
our personal safety.
Perhaps, the most interesting
part of Rav Chajes’ discussion deals with the Torah’s attitude towards other
major religions – specifically Islam and Christianity. The level of religious tolerance expressed
in these comments is remarkable. In
order to appreciate his comments we must first acknowledge that conventional
religions are not generally notable for their tolerant attitudes. Many of the most vicious wars and
persecutions have been justified on religious grounds. In our own time this remains true. If we consider the various conflicts around
the word, differences over religious doctrine remain a common element underlying
many of these conflicts – or at least a basis used for their justification.
In general, each religion
claims to be the absolute and incontrovertible truth. The corollary of this contention is that all other religions
should be suppressed. Followers of
other faiths are condemned to damnation and should be either converted or
eliminated. Rav Chajes contrasts this
general, prevalent outlook with the Torah’s perspective. Rav Chajes must acknowledge that we contend
that the Torah is a divinely revealed truth.
However, this conviction does not generate the intolerance commonly
associated with organized religion. The
Torah does condemn – in the most unequivocal terms – idolatry. However, the Torah establishes specific
perimeters for classifying idolatry.
Religious faiths that do not fall within these perimeters are not
condemned. The Torah does not endorse
the details of these faiths, but neither does it suggest that we should
persecute or mistreat the adherents of these religions. Rav Chajes – in a lengthy analysis –
concludes that neither Christianity nor Islam come close to falling within the
perimeters of idolatry. Therefore, we
are required to demonstrate uncompromised tolerance towards these religions.
Rav Chajes closes his comments
with another remarkable observation.
Most religions contend that its adherents have the exclusive rights of
entry into heaven. One who accepts the
tenets of the faith is assured eternity and those who reject the religion are
condemned to eternal damnation. Rav
Chajes’ observes that this is not the view of the Torah. According to the Torah, a non-Jew who
accepts the seven Noahide laws as a revealed truth is worthy of eternity.[7] Furthermore, we are required to care for and
sustain these individuals.[8] Rav Chajes observes that both Christianity
and Islam accept these laws as a revealed truth and direct their adherents to
observe these laws. On this basis, they
are worthy of eternity and deserve our support.[9]
I realize that this brief
summary is not a comprehensive treatment of these issues and certainly
additional issues can be raised. But I
hope that these thoughts will provide some insight and direction.
[1] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Sefer Shemot, (Mosad HaRav Kook, 1994), p 30.
[2] Rabbaynu Ovadia Sforno, Commentary on Sefer Shemot, 74.
[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Rotzeach U’Shemirat HaNefesh 12:7-12.
[4] Mesechet Avot 4:3.
[5] Mesechet Avot 3:14.
[6] Rav Yom Tov Lippman, Tosefot Yom Tov Commentary on Mesechet Avot 3:14.
[7] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Melachim 8:11.
[8] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Esurai Biah 14:7-8.
[9] Rav Tzvi Hirsch Chajes, Teferet LeYisrael(Collected Writings, pp 483-491).