Please contact Beth Shalom at bethshalom.milano@gmail.com for further details.

Please contact Beth Shalom at bethshalom.milano@gmail.com for further details.

22 DECEMBER

Join us for our Pot-Luck Chanukah dinner !

All fried foods are welcome   Latkes - Falafel - Donuts

Bring you menorah and candles

Candle lighting at 7:00p.m. followed by dinner.

Don’t forget your dreidels.

TO RESERVE - apigey@gmail.com or 339.644.3152

FROM TALMUDIC AMBIVALENCE TO ZIONIST YEARNING

Rabbi Rich
Kirschen

In the last few years Israel has repeatedly been accused
of employing “a disproportionate response” when it comes to its military
conflicts. What are the acceptable parameters of power and therefore what are
the acceptable parameters of powerlessness. Over sixty years ago the Jewish
people regained its sovereignty but as we have found out, even sovereignty has
its difficulties.

TEXT #1

תלמוד בבלי מסכת כתובות

דף קי, ב גמרא

ר’
זירא הוה קמשתמיט מיניה דרב יהודה דבעא למיסק לארץ ישראל דאמר רב
יהודה כל העולה מבבל לארץ ישראל עובר בעשה שנאמר    בבלה יובאו ושמה יהיו עד יום פקדי אותם נאם
ה’*  ורבי זירא ההוא בכלי שרת כתיב ורב
יהודה כתיב קרא אחרינא. שבעתי אתכם בנות ירושלים בצבאות או באילות השדה וגו’ ורבי
זירא ההוא שלא יעלו ישראל בחומה ורב יהודה השבעתי אחרינא כתיב ורבי זירא ההוא
מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר ג’ שבועות הללו למה אחת שלא יעלו ישראל
בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע
הקדוש ברוך הוא את <העובדי כוכבים> {אומות העולם} שלא ישתעבדו בהן בישראל
יותר מדאי

ירמיהו כז*

שיר השירים ב*

Babylonian Talmud

Tractate Ketuboth 110B-111A

Rabbi Zera had been evading Rabbi Judah because he desired to go (up) to the land of Israel. (He knew) that Rabbi Judah had
expressed the following view:” Whoever goes up from Babylon to the Land of Israel
is transgressing a positive commandment, for it is written in the Bible,
“They shall be carried to Babylon, and there they shall remain, until the day
that I remember them, said Adonai.”(Jeremiah 27:22). And how did Rabbi Zera
respond to this proof-text? Rabbi Zera said,” The word “they” refers to the

Kohanim(high priests). And so how did Rabbi Judah respond
to Rabbi Zera’a interpretation of the quote from Jeremiah? Rabbi Judah brought
out another (second) quote, this time from Song of Songs, “I adjure you O
maidens of Jerusalem, by gazelles or by hinds of the field; do not wake or
rouse love until it please!” (Song of Songs 2:7). In other words one should not
stir up the love for the land
of Israel. And so how did
Rabbi Zera respond? Rabbi Zera said, this implies that Israel shall not go up (move to the land of Israel) en masse, in other words- in a
large immigration together.” Once again (a third time) Rabbi Judah responded
that in the Song of Songs 3:5 there is another warning not to stir the love of
the land and this warning is specifically for individuals intent on coming to
Israel.

Rabbi Yossi Ben Rabbi Hanina asked, what was the
purpose of these three warnings?

And the Talmud answers:

1. The Nation of Israel should not move back to the land of Israel in the form of a massive
   immigration.

2. The Holy one blessed be G-d
   warned Israel
   that they should not rebel or take up arms against the nations of the
   world.

3. G-d has warned the Idolaters
   (the Nations of the World) that they shall not oppress the Nation of Israel too
   much. 

TEXT #2

Babylonian Talmud

Shabbat 21b-22a

תלמוד בבלי מסכת שבת
כא,ב-כב,א

מאי חנוכה דתנו רבנן בכ”ה בכסליו יומי דחנוכה תמניא
אינון דלא למספד בהון ודלא להתענות בהון שכשנכנסו יוונים להיכל טמאו כל השמנים
שבהיכל וכשגברה מלכות בית חשמונאי ונצחום בדקו ולא מצאו אלא פך אחד של שמן שהיה
מונח בחותמו של כהן גדול ולא היה בו אלא להדליק יום אחד נעשה בו נס והדליקו ממנו
שמונה ימים לשנה אחרת קבעום ועשאום ימים טובים בהלל והודאה

What is the reason for Hannukah? Our Rabbis taught:
Hannukah begins on the twenty-fifth day of Kislev, which are eight nights where
lamentation for the dead and fasting are forbidden. Because when the Greeks
entered the temple, they defiled the oils inside the Temple, and when the
Hasmonean dynasty defeated them, the Hasmoneans made a search and found one
cruse of oil which lay with the seal of the High Priest, but which contained
sufficient oil for one day’s lighting only; yet a miracle occurred and when
they lit the lamp it stayed lit for eight days. The following year these
days were appointed a festival with the recital for Hallel (the prayer of
thanksgiving).

TEXT #3

First Book of Maccabees

Chapter 2:15

ויבואו אנשי המלך, אשר היו כופים את
הכפירה, אל מודיעין העיר, כדי שיעלו {יקריבו} קורבנות. ורבים מישראל נגשו אליהם,
ומתתיה ובניו נאספו. ויענו
אנשי המלך ויאמרו למתתיה לאמור: ראש ונכבד וגדול אתה בעיר הזאת, ונתמך על ידי בנים
ואחים. ועתה גש ראשון ועשה כמצוות המלך, כאשר עשו כל הגויים וגם אנשי יהודה
והנשארים בירושלים, ותהיה אתה  ובניך מרעי
המלך, ואתה ובניך תכובדו בכסף ובזהב ובמתנות רבות.ויען מתתיה ויאמר בקול גדול: אם
ישמעו לו כל הגויים אשר בבית מלכות המלך, לבגוד איש איש בעבודת אבותיו ולבחור
במצוותיו שלו [של המלך] , אני ובני ואחי נלך בברית אבותינו. חלילה לנו לעזוב חוק
ומשפטים. לא נשמע לדברי המלך לסור מעבודתנו ימין ושמאל. וכאשר סיים לדבר את הדברים
האלה, ניגש איש יהודי, לעיני כל, להקריב על הבמה במודיעין, כפקודת המלך. וירא
מתיתיה ויקנא, ויזועו כליותיו ותעלה חמתו כמשפט, וירוץ וישחטהו על הבמה. ואת איש
המלך הכופה לזבוח הרג בזמן ההוא ואת הבמה הרס. ויקנא מתתיה לתורה, כאשר עשה פנחס
לזמרי בן שלום. ויקרא  מתתיה בעיר בקול
גדול לאמור: כל המקנא לתורה והעומד בברית יצא אחרי. וינוסו הוא ובניו אל ההרים
ויניחו את אשר להם בעיר.

Then the king’s officers who
were enforcing apostasy came to the city of Modi’in to make them offer a sacrifice.15
Many of Israel came to them; and Mattathias and his sons were assembled.16
Then the king’s officers spoke to Mattathias as follows: ” you are a leader,
honored and great in this city, and supported by sons and brothers. 17Now
be the first to come and do what the king commands, as all the Gentiles and the
men of Judah and that are
left in Jerusalem
have done. Then you and your sons will be numbered among the friends of the
king, and you and your sons will be honored with silver and gold and many
gifts.”18 But Mattathias answered and said in a loud voice, even if all
the nations that live under the rule of the king obey him and have chosen to do
his commandments, departing each one from the religion of his fathers,19
yet I and my sons and my brothers will live by the covenant of our fathers.20
Far be it from us to desert the law and ordinances.21 We will not obey
the kings words by turning aside from our religion to the right hand or to the
left.”22

When he had finished speaking these words, a Jew came
forward in the sight of all to offer a sacrifice upon the Altar in Modi’in,
according to the king’s command. 23 When Mattathias saw it, he burned with zeal
and his heart was stirred. He gave vent to righteous anger; he ran and killed
him upon the altar.24 At the same time he killed the king’s officer who was forcing them
to sacrifice, and he tore down the altar.25 Thus he burned with zeal for
the law, as Pinchus did against Zimri and Kosbi
(Numbers 25:6-15).26 Then Mattathias cried out in the city with a loud voice, saying:
Let everyone who is zealous for the law and supports the covenant come out with
me!”27 And he and his sons fled to the hills and left all that they had in
the city.28

TEXT #6

Judah L. Magnes

Reform rabbi and Chancellor of
the Hebrew University

“If we
cannot find ways of peace and understanding, if the only way of establishing
the Jewish National Home is upon the bayonets of some Empire, our whole
enterprise is not worthwhile, and it is better that the Eternal People that has
outlived many a mighty empire should possess its soul in patience… It is
one of the great civilizing tasks before the Jewish people to enter the
promised land, not in the Joshua way, but bringing peace and culture, hard work
and sacrifice and love, and a determination to do nothing that cannot be
justified before the conscience of the world.” — Judah Magnes.

TEXT #7

David Ben-Gurion

First Prime Minister of Israel

“There is only one thing
that everyone accepts, Arabs and non-Arabs alike: facts.” The Arabs would
not make peace with the Jews “out of sentiment for justice,” but
because such a peace at some point would become worthwhile and advantageous. A
Jewish state would encourage peace, because with it the Jew would “become
a force, and the Arabs respect force.” Ben-Gurion explained to the Mapai
party “these days it is not right but might which prevails. It is more
important to have force than justice on one’s side.” In a period of
“power politics”, the powers that be become hard of hearing, and respond
only to the roar of cannons. And the Jews in the Diaspora have no
cannons.” In order to survive in this evil world, the Jewish people
needed cannons more than justice. (Shabtai Teveth)

TEXT #8

Hayyim Nahman Bialik

The City of Slaughter 1904

(In reaction to the Kishinev
Pogrom of 1903)

וְיָרַדְתָּ
מִשָּׁם וּבָאתָ אֶל-תּוֹךְ הַמַּרְתֵּפִים הָאֲפֵלִים,

מְקוֹם
נִטְמְאוּ בְּנוֹת עַמְּךָ הַכְּשֵׁרוֹת בֵּין הַכֵּלִים,

אִשָּׁה
אִשָּׁה אַחַת תַּחַת שִׁבְעָה שִׁבְעָה עֲרֵלִים,

הַבַּת
לְעֵינֵי אִמָּהּ וְהָאֵם לְעֵינֵי בִּתָּהּ,

לִפְנֵי
שְׁחִיטָה וּבִשְׁעַת שְׁחִיטָה וּלְאַחַר שְׁחִיטָה;

וּבְיָדְךָ
תְמַשֵּׁש אֶת-הַכֶּסֶת הַמְטֻנֶּפֶת וְאֶת-הַכָּר הַמְאָדָּם,

מִרְבַּץ
חֲזִירֵי יַעַר וּמִרְבַּעַת סוּסֵי אָדָם

עִם-קַרְדֹּם
מְטַפְטֵף דָּם רוֹתֵחַ בְּיָדָם.

וּרְאֵה
גַּם-רְאֵה: בַּאֲפֵלַת אוֹתָהּ זָוִית,

תַּחַת
מְדוֹכַת מַצָּה זוֹ וּמֵאֲחוֹרֵי אוֹתָהּ חָבִית,

שָׁכְבוּ
בְעָלִים, חֲתָנִים, אַחִים, הֵצִיצוּ מִן-הַחוֹרִים

בְּפַרְפֵּר
גְּוִיּוֹת קְדוֹשׁוֹת תַּחַת בְּשַׂר חֲמוֹרִים,

נֶחֱנָקוֹת
בְּטֻמְאָתָן וּמְעַלְּעוֹת דַּם צַוָּארָן,

וּכְחַלֵּק
אִישׁ פַּת-בָּגוֹ חִלֵּק מְתֹעָב גּוֹי בְּשָׂרָן -

שָׁכְבוּ
בְּבָשְׁתָּן וַיִּרְאוּ - וְלֹא נָעוּ וְלֹא זָעוּ,

וְאֶת-עֵינֵיהֶם
לֹא-נִקֵּרוּ וּמִדַּעְתָּם לֹא יָצָאוּ -

וְאוּלַי
גַּם-אִישׁ לְנַפְשׁוֹ אָז הִתְפַּלֵּל בִּלְבָבוֹ:

רִבּוֹנוֹ
שֶׁל-עוֹלָם, עֲשֵׂה נֵס - וְאֵלַי הָרָעָה לֹא-תָבֹא.

וְאֵלֶּה
אֲשֶׁר חָיוּ מִטֻּמְאָתָן וְהֵקִיצוּ מִדָּמָן -

וְהִנֵּה
שֻׁקְּצוּ כָּל-חַיֵּיהֶן וְנִטְמָא אוֹר עוֹלָמָן

שִׁקּוּצֵי
עוֹלָם, טֻמְאַת גּוּף וָנֶפֶשׁ, מִבַּחוּץ וּמִבִּפְנִים -

וְהֵגִיחוּ
בַעֲלֵיהֶן מֵחוֹרָם וְרָצוּ בֵית-אֱלֹהִים

וּבֵרְכוּ
עַל-הַנִּסִּים שֵׁם אֵל יִשְׁעָם וּמִשְׂגַּבָּם;

וְהַכֹּהֲנִים
שֶׁבָּהֶם יֵצְאוּ וְיִשְׁאֲלוּ אֶת רַבָּם:

“רַבִּי!
אִשְׁתִּי מָה הִיא? מֻתֶּרֶת אוֹ אֲסוּרָה?” -

וְהַכֹּל
יָשׁוּב לְמִנְהָגוֹ, וְהַכֹּל יַחֲזֹר לְשׁוּרָה.

וְעַתָּה לֵךְ
וְהֵבֵאתִיךָ אֶל-כָּל הַמַּחֲבוֹאִים:

בָּתֵּי
מָחֳרָאוֹת, מִכְלְאוֹת חֲזִירִים וּשְׁאָר מְקוֹמוֹת צוֹאִים.

וְרָאִיתָ
בְּעֵינֶיךָ אֵיפֹה הָיוּ מִתְחַבְּאִים

אַחֶיךָ,
בְּנֵי עַמֶּךָ וּבְנֵי בְנֵיהֶם שֶׁל-הַמַּכַּבִּים,

נִינֵי
הָאֲרָיוֹת שֶׁבְּ”אַב הָרַחֲמִים” וְזֶרַע הַ”קְּדוֹשִׁים”.

עֶשְׂרִים
נֶפֶשׁ בְּחוֹר אֶחָד וּשְׁלֹשִׁים שְׁלֹשִׁים,

וַיְגַדְּלוּ
כְבוֹדִי בָּעוֹלָם וַיְקַדְּשׁוּ שְׁמִי בָּרַבִּים…

מְנוּסַת
עַכְבָּרִים נָסוּ וּמַחֲבֵא פִשְׁפְּשִׁים הָחְבָּאוּ,

וַיָמוּתוּ
מוֹת כְּלָבִים שָׁם בַּאֲשֶׁר נִמְצָאוּ,

Descend then, to the cellars of the town,

There where the virginal daughters of thy folk were fouled,

Where seven heathen flung a woman down,

The daughter in the presence of her mother,

The mother in the presence of her daughter,

Before slaughter, during slaughter, and after slaughter!

Touch with thy hand the cushion stained; touch

The pillow incarnadined:

This is the place the wild ones of the wood, the beasts of

the field

With bloody axes in their paws compelled thy daughters

yield:

Beasted and swiped!

Note also do not fail to note,

In that dark corner, and behind that cask

Crouched husbands, bridegrooms, brothers, peering from

the cracks,

Watching the sacred bodies struggling underneath

The bestial breath,

Stifled in filth, and swallowing their blood!

Watching from the darkness and its mesh

The lecherous rabble portioning for booty

Their kindred and their flesh!

Crushed in their shame, they saw it all; They did
not stir nor move; They did not pluck their eyes out; they Beat not their
brains against the wall! Perhaps, perhaps, each watcher had it in his heart to
pray: A miracle, O Lord,-and spare my skin this day! Those who survived this
foulness, who from their blood awoke, Beheld their life polluted, the light of
their world gone out- How did their men-folk bear it, how did they bear this
yoke? They crawled forth from their holes, they fled to the house of the Lord,
They offered thanks to Him, the sweet benedictory word. The Cohanim sallied
forth, to the Rabbi’s house they flitted: Tell me, O Rabbi, tell, is my own
wife permitted? The matter ends; and nothing more.
And all is as it was before.

Come, now, and I will bring thee
to their lairs

The privies, jakes and pigpens where the heirs

of Hasmoneans lay, with trembling knees,

Concealed and cowering,-the sons of the Maccabees!

The seed of saints, the scions of the lions!

Who, crammed by scores in all the sanctuaries of their shame,

So sanctified My name!

It was the flight of mice they fled,

The scurrying of roaches was their flight;

They died like dogs, and they were dead!

“THE ETHICS OF
JEWISH POWER”

 by Rabbi Irving Greenberg

“Many people are devastated when they see Jewish
hands dirtied with the inescapable blood and guilt of operating in the
world. The classic Jewish self-image -the innocent, sinned-against
sufferer- is being shattered.”

“When, under the influence of modern values,
Zionists set out to create a Jewish state, most Jews were neutral if not
opposed”

“The illusion of ethical perfectionism
grows out of the record of millennial powerlessness whose results
are projected incorrectly into the new reality”

“A normal country -let alone one like Israel
that is continually threatened - will not survive if it ties its
hands with absolute moral strictures and does not adjust to the
pressures of power and threats posed by its enemies”

“Jewish powerlessness is absolutely
incompatible with Jewish existence. But Jewish power is incompatible with
absolute Jewish purity.”

TEXT #10

The Code of Conduct

-רוח
צה”ל-

In 1992, the IDF has
written down a Code of Conduct that is a combination of international
law, Israeli law, Jewish heritage and the
IDF’s own traditional ethical code - Ruach Tzahal רוח צה”ל
/The Spirit of the IDF

The IDF Code of Conduct
emphasis the following values:

Tenacity of Purpose in Performing Missions and Drive to Victory חתירה לניצחון
והשלמת המשימה

Responsibility אחריות

Credibility אמינות

Personal Example דוגמה
אישית

Human Life ערך חיי
אדם

Professionalism מקצועיות

Discipline משמעת

Comradeship רעות

Sense of Mission שליחות

Purity of Arms
טוהר הנשק - “The IDF servicemen and women will use their weapons and
force only for the purpose of their mission, only to the necessary extent and
will maintain their humanity even during combat. IDF soldiers will not use
their weapons and force to harm human beings who are not combatants or
prisoners of war, and will do all in their power to avoid causing harm to their
lives, bodies, dignity and property”.

Recently, a team of
professors, commanders and former judges, led by Tel Aviv
University head of Ethics cathedra,
Professor Assa Kasher,
developed a code of conduct which emphasizes the right behavior in low intensity
warfare against terrorists, where soldiers must operate within a
civilian population. Reserve units and regular units alike are taught the following
eleven rules of conduct, which are an addition to the more general IDF
Spirit:

1.      Military action can only be
taken against military targets.

2.      The use of force must be
proportional.

3.      Soldiers may only use weaponry
they were issued by the IDF.

4.      Anyone who surrenders cannot
be attacked.

5.      Only those who are properly
trained can interrogate prisoners.

6.      Soldiers must accord dignity
and respect to the Palestinian population and those arrested.

7.      Soldiers must give appropriate
medical care, when conditions allow, to oneself and one’s enemy.

8.      Pillaging is absolutely and
totally illegal.

9.      Soldiers must show proper
respect for religious and cultural sites and artifacts.

10.  Soldiers must protect
international aid workers, including their property and vehicles.

11.  Soldiers must report all
violations of this code.

JEWISH RESPONSES TO POWER AND POWERLESSNESS

FROM TALMUDIC AMBIVALENCE TO ZIONIST YEARNING

Rabbi Rich
Kirschen

In the last few years Israel has repeatedly been accused
of employing “a disproportionate response” when it comes to its military
conflicts. What are the acceptable parameters of power and therefore what are
the acceptable parameters of powerlessness. Over sixty years ago the Jewish
people regained its sovereignty but as we have found out, even sovereignty has
its difficulties.

TEXT #1

תלמוד בבלי מסכת כתובות

דף קי, ב גמרא

ר’
זירא הוה קמשתמיט מיניה דרב יהודה דבעא למיסק לארץ ישראל דאמר רב
יהודה כל העולה מבבל לארץ ישראל עובר בעשה שנאמר    בבלה יובאו ושמה יהיו עד יום פקדי אותם נאם
ה’*  ורבי זירא ההוא בכלי שרת כתיב ורב
יהודה כתיב קרא אחרינא. שבעתי אתכם בנות ירושלים בצבאות או באילות השדה וגו’ ורבי
זירא ההוא שלא יעלו ישראל בחומה ורב יהודה השבעתי אחרינא כתיב ורבי זירא ההוא
מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר ג’ שבועות הללו למה אחת שלא יעלו ישראל
בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע
הקדוש ברוך הוא את <העובדי כוכבים> {אומות העולם} שלא ישתעבדו בהן בישראל
יותר מדאי

ירמיהו כז*

שיר השירים ב*

Babylonian Talmud

Tractate Ketuboth 110B-111A

Rabbi Zera had been evading Rabbi Judah because he desired to go (up) to the land of Israel. (He knew) that Rabbi Judah had
expressed the following view:” Whoever goes up from Babylon to the Land of Israel
is transgressing a positive commandment, for it is written in the Bible,
“They shall be carried to Babylon, and there they shall remain, until the day
that I remember them, said Adonai.”(Jeremiah 27:22). And how did Rabbi Zera
respond to this proof-text? Rabbi Zera said,” The word “they” refers to the

Kohanim(high priests). And so how did Rabbi Judah respond
to Rabbi Zera’a interpretation of the quote from Jeremiah? Rabbi Judah brought
out another (second) quote, this time from Song of Songs, “I adjure you O
maidens of Jerusalem, by gazelles or by hinds of the field; do not wake or
rouse love until it please!” (Song of Songs 2:7). In other words one should not
stir up the love for the land
of Israel. And so how did
Rabbi Zera respond? Rabbi Zera said, this implies that Israel shall not go up (move to the land of Israel) en masse, in other words- in a
large immigration together.” Once again (a third time) Rabbi Judah responded
that in the Song of Songs 3:5 there is another warning not to stir the love of
the land and this warning is specifically for individuals intent on coming to
Israel.

Rabbi Yossi Ben Rabbi Hanina asked, what was the
purpose of these three warnings?

And the Talmud answers:

1. The Nation of Israel should not move back to the land of Israel in the form of a massive
   immigration.

2. The Holy one blessed be G-d
   warned Israel
   that they should not rebel or take up arms against the nations of the
   world.

3. G-d has warned the Idolaters
   (the Nations of the World) that they shall not oppress the Nation of Israel too
   much. 

TEXT #2

Babylonian Talmud

Shabbat 21b-22a

תלמוד בבלי מסכת שבת
כא,ב-כב,א

מאי חנוכה דתנו רבנן בכ”ה בכסליו יומי דחנוכה תמניא
אינון דלא למספד בהון ודלא להתענות בהון שכשנכנסו יוונים להיכל טמאו כל השמנים
שבהיכל וכשגברה מלכות בית חשמונאי ונצחום בדקו ולא מצאו אלא פך אחד של שמן שהיה
מונח בחותמו של כהן גדול ולא היה בו אלא להדליק יום אחד נעשה בו נס והדליקו ממנו
שמונה ימים לשנה אחרת קבעום ועשאום ימים טובים בהלל והודאה

What is the reason for Hannukah? Our Rabbis taught:
Hannukah begins on the twenty-fifth day of Kislev, which are eight nights where
lamentation for the dead and fasting are forbidden. Because when the Greeks
entered the temple, they defiled the oils inside the Temple, and when the
Hasmonean dynasty defeated them, the Hasmoneans made a search and found one
cruse of oil which lay with the seal of the High Priest, but which contained
sufficient oil for one day’s lighting only; yet a miracle occurred and when
they lit the lamp it stayed lit for eight days. The following year these
days were appointed a festival with the recital for Hallel (the prayer of
thanksgiving).

TEXT #3

First Book of Maccabees

Chapter 2:15

ויבואו אנשי המלך, אשר היו כופים את
הכפירה, אל מודיעין העיר, כדי שיעלו {יקריבו} קורבנות. ורבים מישראל נגשו אליהם,
ומתתיה ובניו נאספו. ויענו
אנשי המלך ויאמרו למתתיה לאמור: ראש ונכבד וגדול אתה בעיר הזאת, ונתמך על ידי בנים
ואחים. ועתה גש ראשון ועשה כמצוות המלך, כאשר עשו כל הגויים וגם אנשי יהודה
והנשארים בירושלים, ותהיה אתה  ובניך מרעי
המלך, ואתה ובניך תכובדו בכסף ובזהב ובמתנות רבות.ויען מתתיה ויאמר בקול גדול: אם
ישמעו לו כל הגויים אשר בבית מלכות המלך, לבגוד איש איש בעבודת אבותיו ולבחור
במצוותיו שלו [של המלך] , אני ובני ואחי נלך בברית אבותינו. חלילה לנו לעזוב חוק
ומשפטים. לא נשמע לדברי המלך לסור מעבודתנו ימין ושמאל. וכאשר סיים לדבר את הדברים
האלה, ניגש איש יהודי, לעיני כל, להקריב על הבמה במודיעין, כפקודת המלך. וירא
מתיתיה ויקנא, ויזועו כליותיו ותעלה חמתו כמשפט, וירוץ וישחטהו על הבמה. ואת איש
המלך הכופה לזבוח הרג בזמן ההוא ואת הבמה הרס. ויקנא מתתיה לתורה, כאשר עשה פנחס
לזמרי בן שלום. ויקרא  מתתיה בעיר בקול
גדול לאמור: כל המקנא לתורה והעומד בברית יצא אחרי. וינוסו הוא ובניו אל ההרים
ויניחו את אשר להם בעיר.

Then the king’s officers who
were enforcing apostasy came to the city of Modi’in to make them offer a sacrifice.15
Many of Israel came to them; and Mattathias and his sons were assembled.16
Then the king’s officers spoke to Mattathias as follows: ” you are a leader,
honored and great in this city, and supported by sons and brothers. 17Now
be the first to come and do what the king commands, as all the Gentiles and the
men of Judah and that are
left in Jerusalem
have done. Then you and your sons will be numbered among the friends of the
king, and you and your sons will be honored with silver and gold and many
gifts.”18 But Mattathias answered and said in a loud voice, even if all
the nations that live under the rule of the king obey him and have chosen to do
his commandments, departing each one from the religion of his fathers,19
yet I and my sons and my brothers will live by the covenant of our fathers.20
Far be it from us to desert the law and ordinances.21 We will not obey
the kings words by turning aside from our religion to the right hand or to the
left.”22

When he had finished speaking these words, a Jew came
forward in the sight of all to offer a sacrifice upon the Altar in Modi’in,
according to the king’s command. 23 When Mattathias saw it, he burned with zeal
and his heart was stirred. He gave vent to righteous anger; he ran and killed
him upon the altar.24 At the same time he killed the king’s officer who was forcing them
to sacrifice, and he tore down the altar.25 Thus he burned with zeal for
the law, as Pinchus did against Zimri and Kosbi
(Numbers 25:6-15).26 Then Mattathias cried out in the city with a loud voice, saying:
Let everyone who is zealous for the law and supports the covenant come out with
me!”27 And he and his sons fled to the hills and left all that they had in
the city.28

TEXT #6

Judah L. Magnes

Reform rabbi and Chancellor of
the Hebrew University

“If we
cannot find ways of peace and understanding, if the only way of establishing
the Jewish National Home is upon the bayonets of some Empire, our whole
enterprise is not worthwhile, and it is better that the Eternal People that has
outlived many a mighty empire should possess its soul in patience… It is
one of the great civilizing tasks before the Jewish people to enter the
promised land, not in the Joshua way, but bringing peace and culture, hard work
and sacrifice and love, and a determination to do nothing that cannot be
justified before the conscience of the world.” — Judah Magnes.

TEXT #7

David Ben-Gurion

First Prime Minister of Israel

“There is only one thing
that everyone accepts, Arabs and non-Arabs alike: facts.” The Arabs would
not make peace with the Jews “out of sentiment for justice,” but
because such a peace at some point would become worthwhile and advantageous. A
Jewish state would encourage peace, because with it the Jew would “become
a force, and the Arabs respect force.” Ben-Gurion explained to the Mapai
party “these days it is not right but might which prevails. It is more
important to have force than justice on one’s side.” In a period of
“power politics”, the powers that be become hard of hearing, and respond
only to the roar of cannons. And the Jews in the Diaspora have no
cannons.” In order to survive in this evil world, the Jewish people
needed cannons more than justice. (Shabtai Teveth)

TEXT #8

Hayyim Nahman Bialik

The City of Slaughter 1904

(In reaction to the Kishinev
Pogrom of 1903)

וְיָרַדְתָּ
מִשָּׁם וּבָאתָ אֶל-תּוֹךְ הַמַּרְתֵּפִים הָאֲפֵלִים,

מְקוֹם
נִטְמְאוּ בְּנוֹת עַמְּךָ הַכְּשֵׁרוֹת בֵּין הַכֵּלִים,

אִשָּׁה
אִשָּׁה אַחַת תַּחַת שִׁבְעָה שִׁבְעָה עֲרֵלִים,

הַבַּת
לְעֵינֵי אִמָּהּ וְהָאֵם לְעֵינֵי בִּתָּהּ,

לִפְנֵי
שְׁחִיטָה וּבִשְׁעַת שְׁחִיטָה וּלְאַחַר שְׁחִיטָה;

וּבְיָדְךָ
תְמַשֵּׁש אֶת-הַכֶּסֶת הַמְטֻנֶּפֶת וְאֶת-הַכָּר הַמְאָדָּם,

מִרְבַּץ
חֲזִירֵי יַעַר וּמִרְבַּעַת סוּסֵי אָדָם

עִם-קַרְדֹּם
מְטַפְטֵף דָּם רוֹתֵחַ בְּיָדָם.

וּרְאֵה
גַּם-רְאֵה: בַּאֲפֵלַת אוֹתָהּ זָוִית,

תַּחַת
מְדוֹכַת מַצָּה זוֹ וּמֵאֲחוֹרֵי אוֹתָהּ חָבִית,

שָׁכְבוּ
בְעָלִים, חֲתָנִים, אַחִים, הֵצִיצוּ מִן-הַחוֹרִים

בְּפַרְפֵּר
גְּוִיּוֹת קְדוֹשׁוֹת תַּחַת בְּשַׂר חֲמוֹרִים,

נֶחֱנָקוֹת
בְּטֻמְאָתָן וּמְעַלְּעוֹת דַּם צַוָּארָן,

וּכְחַלֵּק
אִישׁ פַּת-בָּגוֹ חִלֵּק מְתֹעָב גּוֹי בְּשָׂרָן -

שָׁכְבוּ
בְּבָשְׁתָּן וַיִּרְאוּ - וְלֹא נָעוּ וְלֹא זָעוּ,

וְאֶת-עֵינֵיהֶם
לֹא-נִקֵּרוּ וּמִדַּעְתָּם לֹא יָצָאוּ -

וְאוּלַי
גַּם-אִישׁ לְנַפְשׁוֹ אָז הִתְפַּלֵּל בִּלְבָבוֹ:

רִבּוֹנוֹ
שֶׁל-עוֹלָם, עֲשֵׂה נֵס - וְאֵלַי הָרָעָה לֹא-תָבֹא.

וְאֵלֶּה
אֲשֶׁר חָיוּ מִטֻּמְאָתָן וְהֵקִיצוּ מִדָּמָן -

וְהִנֵּה
שֻׁקְּצוּ כָּל-חַיֵּיהֶן וְנִטְמָא אוֹר עוֹלָמָן

שִׁקּוּצֵי
עוֹלָם, טֻמְאַת גּוּף וָנֶפֶשׁ, מִבַּחוּץ וּמִבִּפְנִים -

וְהֵגִיחוּ
בַעֲלֵיהֶן מֵחוֹרָם וְרָצוּ בֵית-אֱלֹהִים

וּבֵרְכוּ
עַל-הַנִּסִּים שֵׁם אֵל יִשְׁעָם וּמִשְׂגַּבָּם;

וְהַכֹּהֲנִים
שֶׁבָּהֶם יֵצְאוּ וְיִשְׁאֲלוּ אֶת רַבָּם:

“רַבִּי!
אִשְׁתִּי מָה הִיא? מֻתֶּרֶת אוֹ אֲסוּרָה?” -

וְהַכֹּל
יָשׁוּב לְמִנְהָגוֹ, וְהַכֹּל יַחֲזֹר לְשׁוּרָה.

וְעַתָּה לֵךְ
וְהֵבֵאתִיךָ אֶל-כָּל הַמַּחֲבוֹאִים:

בָּתֵּי
מָחֳרָאוֹת, מִכְלְאוֹת חֲזִירִים וּשְׁאָר מְקוֹמוֹת צוֹאִים.

וְרָאִיתָ
בְּעֵינֶיךָ אֵיפֹה הָיוּ מִתְחַבְּאִים

אַחֶיךָ,
בְּנֵי עַמֶּךָ וּבְנֵי בְנֵיהֶם שֶׁל-הַמַּכַּבִּים,

נִינֵי
הָאֲרָיוֹת שֶׁבְּ”אַב הָרַחֲמִים” וְזֶרַע הַ”קְּדוֹשִׁים”.

עֶשְׂרִים
נֶפֶשׁ בְּחוֹר אֶחָד וּשְׁלֹשִׁים שְׁלֹשִׁים,

וַיְגַדְּלוּ
כְבוֹדִי בָּעוֹלָם וַיְקַדְּשׁוּ שְׁמִי בָּרַבִּים…

מְנוּסַת
עַכְבָּרִים נָסוּ וּמַחֲבֵא פִשְׁפְּשִׁים הָחְבָּאוּ,

וַיָמוּתוּ
מוֹת כְּלָבִים שָׁם בַּאֲשֶׁר נִמְצָאוּ,

Descend then, to the cellars of the town,

There where the virginal daughters of thy folk were fouled,

Where seven heathen flung a woman down,

The daughter in the presence of her mother,

The mother in the presence of her daughter,

Before slaughter, during slaughter, and after slaughter!

Touch with thy hand the cushion stained; touch

The pillow incarnadined:

This is the place the wild ones of the wood, the beasts of

the field

With bloody axes in their paws compelled thy daughters

yield:

Beasted and swiped!

Note also do not fail to note,

In that dark corner, and behind that cask

Crouched husbands, bridegrooms, brothers, peering from

the cracks,

Watching the sacred bodies struggling underneath

The bestial breath,

Stifled in filth, and swallowing their blood!

Watching from the darkness and its mesh

The lecherous rabble portioning for booty

Their kindred and their flesh!

Crushed in their shame, they saw it all; They did
not stir nor move; They did not pluck their eyes out; they Beat not their
brains against the wall! Perhaps, perhaps, each watcher had it in his heart to
pray: A miracle, O Lord,-and spare my skin this day! Those who survived this
foulness, who from their blood awoke, Beheld their life polluted, the light of
their world gone out- How did their men-folk bear it, how did they bear this
yoke? They crawled forth from their holes, they fled to the house of the Lord,
They offered thanks to Him, the sweet benedictory word. The Cohanim sallied
forth, to the Rabbi’s house they flitted: Tell me, O Rabbi, tell, is my own
wife permitted? The matter ends; and nothing more.
And all is as it was before.

Come, now, and I will bring thee
to their lairs

The privies, jakes and pigpens where the heirs

of Hasmoneans lay, with trembling knees,

Concealed and cowering,-the sons of the Maccabees!

The seed of saints, the scions of the lions!

Who, crammed by scores in all the sanctuaries of their shame,

So sanctified My name!

It was the flight of mice they fled,

The scurrying of roaches was their flight;

They died like dogs, and they were dead!

“THE ETHICS OF
JEWISH POWER”

 by Rabbi Irving Greenberg

“Many people are devastated when they see Jewish
hands dirtied with the inescapable blood and guilt of operating in the
world. The classic Jewish self-image -the innocent, sinned-against
sufferer- is being shattered.”

“When, under the influence of modern values,
Zionists set out to create a Jewish state, most Jews were neutral if not
opposed”

“The illusion of ethical perfectionism
grows out of the record of millennial powerlessness whose results
are projected incorrectly into the new reality”

“A normal country -let alone one like Israel
that is continually threatened - will not survive if it ties its
hands with absolute moral strictures and does not adjust to the
pressures of power and threats posed by its enemies”

“Jewish powerlessness is absolutely
incompatible with Jewish existence. But Jewish power is incompatible with
absolute Jewish purity.”

TEXT #10

The Code of Conduct

-רוח
צה”ל-

In 1992, the IDF has
written down a Code of Conduct that is a combination of international
law, Israeli law, Jewish heritage and the
IDF’s own traditional ethical code - Ruach Tzahal רוח צה”ל
/The Spirit of the IDF

The IDF Code of Conduct
emphasis the following values:

Tenacity of Purpose in Performing Missions and Drive to Victory חתירה לניצחון
והשלמת המשימה

Responsibility אחריות

Credibility אמינות

Personal Example דוגמה
אישית

Human Life ערך חיי
אדם

Professionalism מקצועיות

Discipline משמעת

Comradeship רעות

Sense of Mission שליחות

Purity of Arms
טוהר הנשק - “The IDF servicemen and women will use their weapons and
force only for the purpose of their mission, only to the necessary extent and
will maintain their humanity even during combat. IDF soldiers will not use
their weapons and force to harm human beings who are not combatants or
prisoners of war, and will do all in their power to avoid causing harm to their
lives, bodies, dignity and property”.

Recently, a team of
professors, commanders and former judges, led by Tel Aviv
University head of Ethics cathedra,
Professor Assa Kasher,
developed a code of conduct which emphasizes the right behavior in low intensity
warfare against terrorists, where soldiers must operate within a
civilian population. Reserve units and regular units alike are taught the following
eleven rules of conduct, which are an addition to the more general IDF
Spirit:

1.      Military action can only be
taken against military targets.

2.      The use of force must be
proportional.

3.      Soldiers may only use weaponry
they were issued by the IDF.

4.      Anyone who surrenders cannot
be attacked.

5.      Only those who are properly
trained can interrogate prisoners.

6.      Soldiers must accord dignity
and respect to the Palestinian population and those arrested.

7.      Soldiers must give appropriate
medical care, when conditions allow, to oneself and one’s enemy.

8.      Pillaging is absolutely and
totally illegal.

9.      Soldiers must show proper
respect for religious and cultural sites and artifacts.

10.  Soldiers must protect
international aid workers, including their property and vehicles.

11.  Soldiers must report all
violations of this code.

JEWISH RESPONSES TO POWER AND POWERLESSNESS

FROM TALMUDIC AMBIVALENCE TO ZIONIST YEARNING

Rabbi Rich
Kirschen

In the last few years Israel has repeatedly been accused
of employing “a disproportionate response” when it comes to its military
conflicts. What are the acceptable parameters of power and therefore what are
the acceptable parameters of powerlessness. Over sixty years ago the Jewish
people regained its sovereignty but as we have found out, even sovereignty has
its difficulties.

TEXT #1

תלמוד בבלי מסכת כתובות

דף קי, ב גמרא

ר’
זירא הוה קמשתמיט מיניה דרב יהודה דבעא למיסק לארץ ישראל דאמר רב
יהודה כל העולה מבבל לארץ ישראל עובר בעשה שנאמר    בבלה יובאו ושמה יהיו עד יום פקדי אותם נאם
ה’*  ורבי זירא ההוא בכלי שרת כתיב ורב
יהודה כתיב קרא אחרינא. שבעתי אתכם בנות ירושלים בצבאות או באילות השדה וגו’ ורבי
זירא ההוא שלא יעלו ישראל בחומה ורב יהודה השבעתי אחרינא כתיב ורבי זירא ההוא
מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר ג’ שבועות הללו למה אחת שלא יעלו ישראל
בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע
הקדוש ברוך הוא את <העובדי כוכבים> {אומות העולם} שלא ישתעבדו בהן בישראל
יותר מדאי

ירמיהו כז*

שיר השירים ב*

Babylonian Talmud

Tractate Ketuboth 110B-111A

Rabbi Zera had been evading Rabbi Judah because he desired to go (up) to the land of Israel. (He knew) that Rabbi Judah had
expressed the following view:” Whoever goes up from Babylon to the Land of Israel
is transgressing a positive commandment, for it is written in the Bible,
“They shall be carried to Babylon, and there they shall remain, until the day
that I remember them, said Adonai.”(Jeremiah 27:22). And how did Rabbi Zera
respond to this proof-text? Rabbi Zera said,” The word “they” refers to the

Kohanim(high priests). And so how did Rabbi Judah respond
to Rabbi Zera’a interpretation of the quote from Jeremiah? Rabbi Judah brought
out another (second) quote, this time from Song of Songs, “I adjure you O
maidens of Jerusalem, by gazelles or by hinds of the field; do not wake or
rouse love until it please!” (Song of Songs 2:7). In other words one should not
stir up the love for the land
of Israel. And so how did
Rabbi Zera respond? Rabbi Zera said, this implies that Israel shall not go up (move to the land of Israel) en masse, in other words- in a
large immigration together.” Once again (a third time) Rabbi Judah responded
that in the Song of Songs 3:5 there is another warning not to stir the love of
the land and this warning is specifically for individuals intent on coming to
Israel.

Rabbi Yossi Ben Rabbi Hanina asked, what was the
purpose of these three warnings?

And the Talmud answers:

1. The Nation of Israel should not move back to the land of Israel in the form of a massive
   immigration.

2. The Holy one blessed be G-d
   warned Israel
   that they should not rebel or take up arms against the nations of the
   world.

3. G-d has warned the Idolaters
   (the Nations of the World) that they shall not oppress the Nation of Israel too
   much. 

TEXT #2

Babylonian Talmud

Shabbat 21b-22a

תלמוד בבלי מסכת שבת
כא,ב-כב,א

מאי חנוכה דתנו רבנן בכ”ה בכסליו יומי דחנוכה תמניא
אינון דלא למספד בהון ודלא להתענות בהון שכשנכנסו יוונים להיכל טמאו כל השמנים
שבהיכל וכשגברה מלכות בית חשמונאי ונצחום בדקו ולא מצאו אלא פך אחד של שמן שהיה
מונח בחותמו של כהן גדול ולא היה בו אלא להדליק יום אחד נעשה בו נס והדליקו ממנו
שמונה ימים לשנה אחרת קבעום ועשאום ימים טובים בהלל והודאה

What is the reason for Hannukah? Our Rabbis taught:
Hannukah begins on the twenty-fifth day of Kislev, which are eight nights where
lamentation for the dead and fasting are forbidden. Because when the Greeks
entered the temple, they defiled the oils inside the Temple, and when the
Hasmonean dynasty defeated them, the Hasmoneans made a search and found one
cruse of oil which lay with the seal of the High Priest, but which contained
sufficient oil for one day’s lighting only; yet a miracle occurred and when
they lit the lamp it stayed lit for eight days. The following year these
days were appointed a festival with the recital for Hallel (the prayer of
thanksgiving).

TEXT #3

First Book of Maccabees

Chapter 2:15

ויבואו אנשי המלך, אשר היו כופים את
הכפירה, אל מודיעין העיר, כדי שיעלו {יקריבו} קורבנות. ורבים מישראל נגשו אליהם,
ומתתיה ובניו נאספו. ויענו
אנשי המלך ויאמרו למתתיה לאמור: ראש ונכבד וגדול אתה בעיר הזאת, ונתמך על ידי בנים
ואחים. ועתה גש ראשון ועשה כמצוות המלך, כאשר עשו כל הגויים וגם אנשי יהודה
והנשארים בירושלים, ותהיה אתה  ובניך מרעי
המלך, ואתה ובניך תכובדו בכסף ובזהב ובמתנות רבות.ויען מתתיה ויאמר בקול גדול: אם
ישמעו לו כל הגויים אשר בבית מלכות המלך, לבגוד איש איש בעבודת אבותיו ולבחור
במצוותיו שלו [של המלך] , אני ובני ואחי נלך בברית אבותינו. חלילה לנו לעזוב חוק
ומשפטים. לא נשמע לדברי המלך לסור מעבודתנו ימין ושמאל. וכאשר סיים לדבר את הדברים
האלה, ניגש איש יהודי, לעיני כל, להקריב על הבמה במודיעין, כפקודת המלך. וירא
מתיתיה ויקנא, ויזועו כליותיו ותעלה חמתו כמשפט, וירוץ וישחטהו על הבמה. ואת איש
המלך הכופה לזבוח הרג בזמן ההוא ואת הבמה הרס. ויקנא מתתיה לתורה, כאשר עשה פנחס
לזמרי בן שלום. ויקרא  מתתיה בעיר בקול
גדול לאמור: כל המקנא לתורה והעומד בברית יצא אחרי. וינוסו הוא ובניו אל ההרים
ויניחו את אשר להם בעיר.

Then the king’s officers who
were enforcing apostasy came to the city of Modi’in to make them offer a sacrifice.15
Many of Israel came to them; and Mattathias and his sons were assembled.16
Then the king’s officers spoke to Mattathias as follows: ” you are a leader,
honored and great in this city, and supported by sons and brothers. 17Now
be the first to come and do what the king commands, as all the Gentiles and the
men of Judah and that are
left in Jerusalem
have done. Then you and your sons will be numbered among the friends of the
king, and you and your sons will be honored with silver and gold and many
gifts.”18 But Mattathias answered and said in a loud voice, even if all
the nations that live under the rule of the king obey him and have chosen to do
his commandments, departing each one from the religion of his fathers,19
yet I and my sons and my brothers will live by the covenant of our fathers.20
Far be it from us to desert the law and ordinances.21 We will not obey
the kings words by turning aside from our religion to the right hand or to the
left.”22

When he had finished speaking these words, a Jew came
forward in the sight of all to offer a sacrifice upon the Altar in Modi’in,
according to the king’s command. 23 When Mattathias saw it, he burned with zeal
and his heart was stirred. He gave vent to righteous anger; he ran and killed
him upon the altar.24 At the same time he killed the king’s officer who was forcing them
to sacrifice, and he tore down the altar.25 Thus he burned with zeal for
the law, as Pinchus did against Zimri and Kosbi
(Numbers 25:6-15).26 Then Mattathias cried out in the city with a loud voice, saying:
Let everyone who is zealous for the law and supports the covenant come out with
me!”27 And he and his sons fled to the hills and left all that they had in
the city.28

TEXT #6

Judah L. Magnes

Reform rabbi and Chancellor of
the Hebrew University

“If we
cannot find ways of peace and understanding, if the only way of establishing
the Jewish National Home is upon the bayonets of some Empire, our whole
enterprise is not worthwhile, and it is better that the Eternal People that has
outlived many a mighty empire should possess its soul in patience… It is
one of the great civilizing tasks before the Jewish people to enter the
promised land, not in the Joshua way, but bringing peace and culture, hard work
and sacrifice and love, and a determination to do nothing that cannot be
justified before the conscience of the world.” — Judah Magnes.

TEXT #7

David Ben-Gurion

First Prime Minister of Israel

“There is only one thing
that everyone accepts, Arabs and non-Arabs alike: facts.” The Arabs would
not make peace with the Jews “out of sentiment for justice,” but
because such a peace at some point would become worthwhile and advantageous. A
Jewish state would encourage peace, because with it the Jew would “become
a force, and the Arabs respect force.” Ben-Gurion explained to the Mapai
party “these days it is not right but might which prevails. It is more
important to have force than justice on one’s side.” In a period of
“power politics”, the powers that be become hard of hearing, and respond
only to the roar of cannons. And the Jews in the Diaspora have no
cannons.” In order to survive in this evil world, the Jewish people
needed cannons more than justice. (Shabtai Teveth)

TEXT #8

Hayyim Nahman Bialik

The City of Slaughter 1904

(In reaction to the Kishinev
Pogrom of 1903)

וְיָרַדְתָּ
מִשָּׁם וּבָאתָ אֶל-תּוֹךְ הַמַּרְתֵּפִים הָאֲפֵלִים,

מְקוֹם
נִטְמְאוּ בְּנוֹת עַמְּךָ הַכְּשֵׁרוֹת בֵּין הַכֵּלִים,

אִשָּׁה
אִשָּׁה אַחַת תַּחַת שִׁבְעָה שִׁבְעָה עֲרֵלִים,

הַבַּת
לְעֵינֵי אִמָּהּ וְהָאֵם לְעֵינֵי בִּתָּהּ,

לִפְנֵי
שְׁחִיטָה וּבִשְׁעַת שְׁחִיטָה וּלְאַחַר שְׁחִיטָה;

וּבְיָדְךָ
תְמַשֵּׁש אֶת-הַכֶּסֶת הַמְטֻנֶּפֶת וְאֶת-הַכָּר הַמְאָדָּם,

מִרְבַּץ
חֲזִירֵי יַעַר וּמִרְבַּעַת סוּסֵי אָדָם

עִם-קַרְדֹּם
מְטַפְטֵף דָּם רוֹתֵחַ בְּיָדָם.

וּרְאֵה
גַּם-רְאֵה: בַּאֲפֵלַת אוֹתָהּ זָוִית,

תַּחַת
מְדוֹכַת מַצָּה זוֹ וּמֵאֲחוֹרֵי אוֹתָהּ חָבִית,

שָׁכְבוּ
בְעָלִים, חֲתָנִים, אַחִים, הֵצִיצוּ מִן-הַחוֹרִים

בְּפַרְפֵּר
גְּוִיּוֹת קְדוֹשׁוֹת תַּחַת בְּשַׂר חֲמוֹרִים,

נֶחֱנָקוֹת
בְּטֻמְאָתָן וּמְעַלְּעוֹת דַּם צַוָּארָן,

וּכְחַלֵּק
אִישׁ פַּת-בָּגוֹ חִלֵּק מְתֹעָב גּוֹי בְּשָׂרָן -

שָׁכְבוּ
בְּבָשְׁתָּן וַיִּרְאוּ - וְלֹא נָעוּ וְלֹא זָעוּ,

וְאֶת-עֵינֵיהֶם
לֹא-נִקֵּרוּ וּמִדַּעְתָּם לֹא יָצָאוּ -

וְאוּלַי
גַּם-אִישׁ לְנַפְשׁוֹ אָז הִתְפַּלֵּל בִּלְבָבוֹ:

רִבּוֹנוֹ
שֶׁל-עוֹלָם, עֲשֵׂה נֵס - וְאֵלַי הָרָעָה לֹא-תָבֹא.

וְאֵלֶּה
אֲשֶׁר חָיוּ מִטֻּמְאָתָן וְהֵקִיצוּ מִדָּמָן -

וְהִנֵּה
שֻׁקְּצוּ כָּל-חַיֵּיהֶן וְנִטְמָא אוֹר עוֹלָמָן

שִׁקּוּצֵי
עוֹלָם, טֻמְאַת גּוּף וָנֶפֶשׁ, מִבַּחוּץ וּמִבִּפְנִים -

וְהֵגִיחוּ
בַעֲלֵיהֶן מֵחוֹרָם וְרָצוּ בֵית-אֱלֹהִים

וּבֵרְכוּ
עַל-הַנִּסִּים שֵׁם אֵל יִשְׁעָם וּמִשְׂגַּבָּם;

וְהַכֹּהֲנִים
שֶׁבָּהֶם יֵצְאוּ וְיִשְׁאֲלוּ אֶת רַבָּם:

“רַבִּי!
אִשְׁתִּי מָה הִיא? מֻתֶּרֶת אוֹ אֲסוּרָה?” -

וְהַכֹּל
יָשׁוּב לְמִנְהָגוֹ, וְהַכֹּל יַחֲזֹר לְשׁוּרָה.

וְעַתָּה לֵךְ
וְהֵבֵאתִיךָ אֶל-כָּל הַמַּחֲבוֹאִים:

בָּתֵּי
מָחֳרָאוֹת, מִכְלְאוֹת חֲזִירִים וּשְׁאָר מְקוֹמוֹת צוֹאִים.

וְרָאִיתָ
בְּעֵינֶיךָ אֵיפֹה הָיוּ מִתְחַבְּאִים

אַחֶיךָ,
בְּנֵי עַמֶּךָ וּבְנֵי בְנֵיהֶם שֶׁל-הַמַּכַּבִּים,

נִינֵי
הָאֲרָיוֹת שֶׁבְּ”אַב הָרַחֲמִים” וְזֶרַע הַ”קְּדוֹשִׁים”.

עֶשְׂרִים
נֶפֶשׁ בְּחוֹר אֶחָד וּשְׁלֹשִׁים שְׁלֹשִׁים,

וַיְגַדְּלוּ
כְבוֹדִי בָּעוֹלָם וַיְקַדְּשׁוּ שְׁמִי בָּרַבִּים…

מְנוּסַת
עַכְבָּרִים נָסוּ וּמַחֲבֵא פִשְׁפְּשִׁים הָחְבָּאוּ,

וַיָמוּתוּ
מוֹת כְּלָבִים שָׁם בַּאֲשֶׁר נִמְצָאוּ,

Descend then, to the cellars of the town,

There where the virginal daughters of thy folk were fouled,

Where seven heathen flung a woman down,

The daughter in the presence of her mother,

The mother in the presence of her daughter,

Before slaughter, during slaughter, and after slaughter!

Touch with thy hand the cushion stained; touch

The pillow incarnadined:

This is the place the wild ones of the wood, the beasts of

the field

With bloody axes in their paws compelled thy daughters

yield:

Beasted and swiped!

Note also do not fail to note,

In that dark corner, and behind that cask

Crouched husbands, bridegrooms, brothers, peering from

the cracks,

Watching the sacred bodies struggling underneath

The bestial breath,

Stifled in filth, and swallowing their blood!

Watching from the darkness and its mesh

The lecherous rabble portioning for booty

Their kindred and their flesh!

Crushed in their shame, they saw it all; They did
not stir nor move; They did not pluck their eyes out; they Beat not their
brains against the wall! Perhaps, perhaps, each watcher had it in his heart to
pray: A miracle, O Lord,-and spare my skin this day! Those who survived this
foulness, who from their blood awoke, Beheld their life polluted, the light of
their world gone out- How did their men-folk bear it, how did they bear this
yoke? They crawled forth from their holes, they fled to the house of the Lord,
They offered thanks to Him, the sweet benedictory word. The Cohanim sallied
forth, to the Rabbi’s house they flitted: Tell me, O Rabbi, tell, is my own
wife permitted? The matter ends; and nothing more.
And all is as it was before.

Come, now, and I will bring thee
to their lairs

The privies, jakes and pigpens where the heirs

of Hasmoneans lay, with trembling knees,

Concealed and cowering,-the sons of the Maccabees!

The seed of saints, the scions of the lions!

Who, crammed by scores in all the sanctuaries of their shame,

So sanctified My name!

It was the flight of mice they fled,

The scurrying of roaches was their flight;

They died like dogs, and they were dead!

“THE ETHICS OF
JEWISH POWER”

 by Rabbi Irving Greenberg

“Many people are devastated when they see Jewish
hands dirtied with the inescapable blood and guilt of operating in the
world. The classic Jewish self-image -the innocent, sinned-against
sufferer- is being shattered.”

“When, under the influence of modern values,
Zionists set out to create a Jewish state, most Jews were neutral if not
opposed”

“The illusion of ethical perfectionism
grows out of the record of millennial powerlessness whose results
are projected incorrectly into the new reality”

“A normal country -let alone one like Israel
that is continually threatened - will not survive if it ties its
hands with absolute moral strictures and does not adjust to the
pressures of power and threats posed by its enemies”

“Jewish powerlessness is absolutely
incompatible with Jewish existence. But Jewish power is incompatible with
absolute Jewish purity.”

TEXT #10

The Code of Conduct

-רוח
צה”ל-

In 1992, the IDF has
written down a Code of Conduct that is a combination of international
law, Israeli law, Jewish heritage and the
IDF’s own traditional ethical code - Ruach Tzahal רוח צה”ל
/The Spirit of the IDF

The IDF Code of Conduct
emphasis the following values:

Tenacity of Purpose in Performing Missions and Drive to Victory חתירה לניצחון
והשלמת המשימה

Responsibility אחריות

Credibility אמינות

Personal Example דוגמה
אישית

Human Life ערך חיי
אדם

Professionalism מקצועיות

Discipline משמעת

Comradeship רעות

Sense of Mission שליחות

Purity of Arms
טוהר הנשק - “The IDF servicemen and women will use their weapons and
force only for the purpose of their mission, only to the necessary extent and
will maintain their humanity even during combat. IDF soldiers will not use
their weapons and force to harm human beings who are not combatants or
prisoners of war, and will do all in their power to avoid causing harm to their
lives, bodies, dignity and property”.

Recently, a team of
professors, commanders and former judges, led by Tel Aviv
University head of Ethics cathedra,
Professor Assa Kasher,
developed a code of conduct which emphasizes the right behavior in low intensity
warfare against terrorists, where soldiers must operate within a
civilian population. Reserve units and regular units alike are taught the following
eleven rules of conduct, which are an addition to the more general IDF
Spirit:

1.      Military action can only be
taken against military targets.

2.      The use of force must be
proportional.

3.      Soldiers may only use weaponry
they were issued by the IDF.

4.      Anyone who surrenders cannot
be attacked.

5.      Only those who are properly
trained can interrogate prisoners.

6.      Soldiers must accord dignity
and respect to the Palestinian population and those arrested.

7.      Soldiers must give appropriate
medical care, when conditions allow, to oneself and one’s enemy.

8.      Pillaging is absolutely and
totally illegal.

9.      Soldiers must show proper
respect for religious and cultural sites and artifacts.

10.  Soldiers must protect
international aid workers, including their property and vehicles.

11.  Soldiers must report all
violations of this code.

See Newsletter

THE STRUGGLE FOR POWER: FAMILY CRISES IN THE BIBLE

In this course we will see how power and pride often collide with love and security. 

These issues will be studied in the biblical narrative.

Session 1: Oct. 16.  Fathers and Sons.

To participate please contact us at bethshalom.milano@gmail.com

THE STRUGGLE FOR POWER: FAMILY CRISES IN THE BIBLE

These issues will be studied in the biblical narrative

To participate please contact us at bethshalom.milano@gmail.com

THE STRUGGLE FOR POWER: FAMILY CRISES IN THE BIBLE

In this course we will see how power and pride often collide with love and security. 

These issues will be studied in the biblical narrative.

Session 2: Nov. 20. Rival Siblings and Manipulative Parents.

To participate please contact us at bethshalom.milano@gmail.com

● Saturday October 15th:

10.30 am Succot Services conducted by our very beloved Rabbi Eisenstat followed by the Bar Mitzvah of Nicolò Amari.