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מאגר התכנים אשף דפי הלימוד שולחן העבודה שלי ארון הספרים אודות הרשת פורומים בלוגים

יום חמישי, 30 בינואר 2020

from The Reasons for My Involvement in the Peace Movement


"For many years I lived by the conviction that my destiny is to serve in the realm of privacy, to be concerned with the ultimate issues and involved in attempting to clarify them in thought and in word. Loneliness was both a burden and a blessing, and above all indispensable for achieving a kind of stillness in which perplexities could be faced without fear.
Three events changed my attitude. One was the countless onslaughts upon my inner life, depriving me of the ability to sustain inner stillness. The second event was the discovery that indifference to evil is worse than evil itself. Even the high worth of reflection in the cultivation of inner truth cannot justify remaining calm in the face of cruelties that make the hope of effectiveness of pure intellectual endeavors seem grotesque. Isolationism is frequently an unconconscious pretext for carelessness, whether among statesmen or among scholars.
The most wicked men must be regarded as great teachers, for they often set forth precisely an example of that which is unqualifiedly evil. Cain's question 'Am I my brother's keeper ?' ( Genesis 4:9) and his implied response must be regarded among the great fundamental evil maxims of the world.
The third event that changed my attitude was my study of the prophets of ancient Israel, a study on which I worked for several years until its publication in 1962. From them I learned the niggardliness of our moral comprehension, the incapacity to sense the depth of misery caused by our own failures. It became quite clear to me that while our eyes are witness to the callousness and cruelty of man, our heart tries to obliterate the memories, to calm the nerves, and to silence our conscience.
There is immense silent agony in the world, and the task of man is to be a voice for the plundered poor, to prevent the desecration of the soul and the violation of the dream of honesty.
The more deeply immersed I became in the thinking of the prophets, the more powerfully it became clear to me what the lives of the prophets sought to convey: that morally speaking there is no limit to the concern one must feel for the suffering of human beings. It also became clear to me that in regard to cruelties committed in the name of a free society, some are guilty, while all are responsible. I did not feel guilty as an individual American for the bloodshed in Vietnam, but I felt deeply responsible. 'Thou shalt not stand idly by the blood of thy neighbor' ( Leviticus 19:15 ). This is not a recommendation but an imperative, a supreme commandment. And so I decided to change my mode of living and to become active in the cause of peace in Vietnam.*"

"* 'Clergy Concerned About Vietnamץ, The assembly elected three co-chairmen, Daniel Berrigan, Richard Neuhaus, and the writer if this essay. One of the results of this meeting was Daniel Berrigan's involvement in the movement for peace in Vietnam ( see the essay 'The Priest Who Stayed Out in the Cold,' The New York Times, June 28, 1970 )"

A.J. Heschel, The Reasons for My Involvement in the Peace Movement, in Moral Granduer&Spiritual Audacity,  FSG, pp. 224 -225

יום רביעי, 29 בינואר 2020

WAYS, NOT LAWS




The moral imperative was not disclosed for the first time through Abraham or Sinai. The criminality of murder was known to men before; even the institution of the seventh day was, according to tradition, familiar to Jews when still in Egypt. Nor was the idea of divine justice unknown. What was new the idea that justice is an obligation to God, His way not only His demand;* that injustice is not something God scorns when done by others but that which is the very opposite of God; that the rights of man are not legally protected interests of society  but the sacred interests of God.

* (f.n no. 4) " The ways of God differ from those of man; whereas man directs others to do a thing whilst he does nothing, God only tells  Israel to do and observe those things which He himself does." Exodus Rabba  30, 9. See Jerushalmi Rosh Hashanah 1, 3, 7a

A.J. Heschel, God in Search of Man, FSG, pp. 287 -288, 292


יום חמישי, 21 בנובמבר 2019

מתוך המבוא לתורה מן השמים ( חלק א )



ראה, שעל השאלה הנשגבה: איך להכיר את מי שאמר והיה העולם ? ניתנו שתי תשובות ששונות הן בלשון ואחת הן בתוכן. א) ' דורשי הגדות אומרים: רצונך להכיר את מי שאמר והיה העולם ? ל מ ו ד   ה ג ד ה, שמתוך כך אתה מכיר את מי שאמר והיה העולם ומידבק בדרכיו'. ב) רבי מאיר אומר: ' ה ס ת כ ל    ב מ ע ש י ו, שמתוך כך אתה מכיר את מי שאמר והיה העולם'.

א. י. השל, תורה מן השמים באספקלריה של הדורות,(חלק א)  הוצאת שונצין, עמ'  VI

יום שני, 21 באוקטובר 2019


There is such an abundance of the here and now, such plenitude of the given and the conceived that our mind has lost itself in the world.

A.J Heschel, Man's Quest For God, Aurora Press, p. xii


יש כזה שפע של הכאן ועכשיו, כזה גודש של מה שנתון לאחיזה ולתפיסה, שתודעתנו איבדה את עצמה בעולם.

א.י. השל, התפילה תשוקת האדם לאלוהים, תרגום  ד בונדי , הוצאת משכל הוצאה לאור מייסודן של  ידיעות אחרונות וספרי חמד עמ' 56

יום שלישי, 15 באוקטובר 2019

מתוך ההקדמה ל"התפילה תשוקת האדם לאלוהים"


Man cannot pour his heart into a vacuum. If words are artificial signs; if meaning is but an invention; if there is no echo to the anguish of a tortured world; if man is alone; if the world moves in a vacuum, of what ultimate worth is expression ?

A.J Heschel, Man's Quest For God, Aurora Press, p. xi


אדם אינו יכול לשפוך את לבו לתוך ואקום. אם המילים הן סימנים מלאכותיים; אם המשמעות אינה אלא המצאה; אם אין הד לייסוריו של עולם מעונה; אם האדם לבדו; אם העולם נע בתוך ואקום - בשל איזה ערך עליון כל ההבעה הזו ?

א.י. השל, התפילה תשוקת האדם לאלוהים, תרגום  ד בונדי , הוצאת משכל הוצאה לאור מייסודן של  ידיעות אחרונות וספרי חמד עמ' 55

יום חמישי, 10 באוקטובר 2019



האין הקשבה לפעימתו של הפלא מצדיקה שתיקה והימנעות מאסרטיביות ?

א.י. השל, התפילה תשוקת האדם לאלוהים, תרגום  ד בונדי , הוצאת משכל הוצאה לאור מייסודן של  ידיעות אחרונות וספרי חמד עמ' 60

Is not listening to the pulse of wonder worth silence and abstinence from self-assertion ?

A.J Heschel, Man's Quest For God, Aurora Press, p 4

יום רביעי, 2 באוקטובר 2019

Applefeld*



Without speech all is chaos and sad resignation.

Aharon Applefeld, The Stroum Lectures 1984 Holocaust Writing & Transcedental Commitment


*There is a strong affinity between "Heschel" and "Applefeld" and in the meantime, for want of a better place,  I decided to put this quote here. - Jeff