Shabbat Yitro: Pacificism
“And if you make for Me an altar of stones, do not build it out of hewn stones, because if you use your sword in making it, you will profane it” (Exodus 20:22).
The great commentator Rashi (1040-1105) explains that the altar was designed to lengthen life, whereas a sword (or any metal object) can shorten it. The altar was intended to be a symbol of peace between Israel and God and mankind in general. The fact that the feminine gender is used in the text, emphasizes that this must also be taken to show that making peace between a man and his wife is a divine requirement too.
Following up on this, Nachmanides (1194-1270) refers to the Talmud which describes the mythical worm called the Shamir that was used in the construction of Solomon’s Temple (TB Sotah 48b ) to bore through the stone to shape the blocks used in construction, rather than metal tools.
The obligation to pursue peace between people and nations can be found throughout the Bible (over 300 times), the Talmud, and in our daily prayers (three times). The most repeated is the quote from Isaiah 45:7, at the end of the Amidah. This raises the question of why the Torah also repeatedly emphasizes how important it is to get rid of those who try to destroy us physically or otherwise. And if so, how can we condone violence? Why do we not accept pacificism as understood as the belief that any violence, including war, is unjustifiable under any circumstances and that all disputes should be settled by peaceful means?
The most obvious statement on Judaism to the effect that violence, when used in self-defence is legitimate is the famous line, “If someone approaches to kill you, rise, get there beforehand and kill him first” (Talmud Sanhedrin72a). This is based on Exodus 22:1 “ If a thief breaks into your home at night and you kill him, you are not guilty of murder. However, if the sun has risen, however if the sun has risen, you must compensate financially (the family for manslaughter rather than pay the penalty for murder).” The commentaries say that the reason the Torah distinguishes between day and night is that in the dark of night, you may not be sure of the thief’s intent to kill or not. But during the daytime, you can better distinguish whether he intends to rob or kill. And if there is no threat to your life you may not take a thief’s life. An issue that is particularly relevant nowadays when thieves seem to be increasingly protected.
This is relevant too to the command in the Ten Commandments. The Hebrew says, Lo Tirtzach. This does not mean “You shall not kill”, as the Christian world translates it, which might support the idea that killing is always wrong. But the phrase does not say kill. That would be Lo Taharog. Rather it says, Lo Tirzach which means you should not murder, and self-defence, whether in peace or war is not considered murder by most people on earth when you and the lives of your loved ones are at stake.
After all, can one say that if one had a chance to kill Hitler to prevent the murder of 6 million people it would not be the right thing to do?
The issue of killing or murder can be compared to the famous Biblical law “Love Your Neighbor as Yourself.” Is this realistic? Can we be expected to love everyone as much as ourselves? Clearly not. The statement is an expression of an ideal, or intent. To love people in the sense of being a good person to others and showing them consideration and concern. But one can hardly love others as much as or in the same way as one’s family and personal loved ones. And certainly not to love evil, evil people and those who try to harm one. There are limits.
Pacifism, defined as never, ever taking a life under any circumstances, is a value not to be found in Judaism. Pacifism may be found in other religions. But not in ours. We do value human life but we also value our own.
Exodus 18-21
