Avodah Mailing List

Volume 41: Number 81

Sun, 19 Nov 2023

• 1. Rabbi Samson Raphael Hirsch on the parsha: Improper parenting (Prof. L. Levine)
• 2. Re: The Halakhos of Humanitarian Pauses (Marty Bluke)
• 3. Re: The Halakhos of Humanitarian Pauses (Micha Berger)
• 4. sakana/sakanta (Joel Rich)

From

https://www.israelnationalnews.com/news/380372

How could Esav ? a child of Yitzchak and a grandchild of Avraham ? have turned out so badly?

Rav Samson Raphael Hirsch suggests (based on earlier sources) that the
fault partially lies with Yitzchak and Rivkah in that they ignored ?the
great law of education chanoch la?naar al pi darko, ?bring up each child in
accordance with its own way? ? that each child must be treated differently
with an eye to the slumbering tendencies of his nature.?


Rav Hirsch argues that Esav and Yaakov possessed very different natures and
thus should have been raised differently. ?To try to bring up a Yaakov and
an Esav at the same school desk, make them have the same habits and
hobbies, want to teach and educate them in the same way for some studious,
sedate, meditative life is the surest way to court disaster,? he writes.


But isn?t there one Jewish archetype to which parents should raise their
children? No, writes Rav Hirsch. ?The great Jewish task in life is
basically simple, one and the same for all, but in its realization is as
complicated and varied as human natures and tendencies are varied.?


Rav Hirsch points out that on his deathbed, Yaakov, speaking to his 12
children, prophesied of a Jewish nation that included ? yes ? scholars but
also merchants, farmers, and soldiers, ?and he blessed all of them.?

[S]trength and courage, no less than brain and lofty thought and fine
feelings are to have their representatives before G-d,? writes Rav Hirsch.
Yitzchak and Rivkah should have noticed how very different Esav was from
Yaakov and asked themselves: ?how can all the strength and energy, agility
and courage that lies slumbering in this child be won over to be used in
the service of G-d??


Had they done that, Esav could have become, ?not a gibor tzayid, but in truth a gibor lifnei Hashem? and world history would have developed very differently.


Rav Samson Raphael Hirsch (1808-1888) ? head of the Jewish community in
Frankfurt, Germany for over 35 years ? was a prolific writer whose ideas,
passion, and brilliance helped save German Jewry from the onslaught of
modernity.


Professor Yitzchok Levine
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R? Micha Berger wrote:
All I can say is that this isn't causing soldiers to die for the
milchamah, but to limit it. I woud therefore think piquach nefesh would
be docheh such a din either way.

RHS whenever he talks about war quotes the Minchas Chinuch (425) that the
very nature of war precludes the din of pikuach nefesh applying to it (see
Bikvei Hatzon page 206).
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On Wed, Nov 15, 2023 at 06:22:11PM +0200, Marty Bluke via Avodah wrote:
> R' Micha Berger wrote:
>> All I can say is that this isn't causing soldiers to die for the
>> milchamah, but to limit it. I woud therefore think piquach nefesh would
>> be docheh such a din either way.

> RHS whenever he talks about war quotes the Minchas Chinuch (425) that the
> very nature of war precludes the din of pikuach nefesh applying to it (see
> Bikvei Hatzon page 206).

Yes, but in the line you quote, I am trying to distinguish between war
itself, which is inherently dangerous to life, and the particular din
in question -- leaving an exit from a siege.

War itself perforce cost lives, and that the MC's point.

But letting people flee reduces the number of battles. And therefore
could be an exception.

And therefore perhaps to save lives one would be required not to leave
an escape route, and to battle on -- despite the PN of the additional
battles.

Tir'u baTov!
-Micha

-- 
Micha Berger                 When faced with a decision ask yourself,
http://www.aishdas.org/asp   "How would I decide if it were Ne'ilah now,
Author: Widen Your Tent      at the closing moments of Yom Kippur?"
- https://amzn.to/2JRxnDF                          - Rav Yisrael Salanter

Looking for any talmudic references where sakana/sakanta is used in
connection with a non-physical danger.
Bsorot Tovot
Joel Rich
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