Israel Sanhedrin Call for Jews In Galat to Go Up to Israel

[COmentator]

Ruling of the Sanhedrin 11 November 2024
https://www.thesanhedrin.org/en/index.ph...svhan_10_a
nformal translation from Hebrew of the Cheshvon 10, 5785, (11 November 2024) statement:


Sanhedrin - The Great Court of 71
Secretary: Rabbi Amnon Hever Tel: 054-9400909 b.d.hartzion@gmail.com

Ruling of the Rabbinical Court on the Matter of Aliyah to the Land of Israel'

Decision of the Mount Zion Rabbinical Court from its session on 10 Cheshvan 5785 regarding Aliyah to the Land of Israel
Peace and blessings to all Jews living in the diaspora:
We, the Rabbinical Court at Mount Zion, call upon all Jews in the diaspora to urgently ascend to the Land of Israel for the following reasons:
1. We are in the final period of the ingathering of exiles.
2. The Divine Presence has departed from the diaspora and has now permanently settled in the Land of Israel, as prophesied by the Holy One, blessed be He, through the prophet Ezekiel (36:24):
"I will take you from among the nations, gather you from all the countries, and bring you into your own land."
3. The Holy One, blessed be He, has intensified antisemitism abroad in this period to prompt Jews to quickly ascend to the Land of Israel.
4. Our sages taught that a devastating world war is imminent, and during this war, the safest place for Jews to reside will be the Land of Israel:
"For on Mount Zion and in Jerusalem there will be deliverance."
In the coming war, the lands that have oppressed and harmed the Jewish people throughout history will be particularly affected, and these lands are considered “places of danger.”
5. King Solomon stated in Proverbs (22:17):
"Incline your ear and hear the words of the wise, and set your heart to my knowledge." Rashi explains: "Incline your ear and hear the words of the wise—to learn Torah from any sage. And set your heart to my knowledge—but if your teacher is wicked, do not emulate his actions (see Chagigah 15b)." Before the Holocaust, some rabbis advised against ascending to the Land of Israel, and six million Jews paid the price with their lives and the lives of their families.
Therefore, we call upon you: Hasten to ascend to the Land of Israel before calamity strikes. Save yourselves and your families, and join the spiritual and material abundance of the Land of Israel.
With blessings for the complete redemption, with mercy and joy, The Secretariat of the Rabbinical Court
Click here to see the PDF version

References

This ruling in the news

• Sanhedrin calls Jews in the nations to return home to Israel israel365news
  
• Israel365 News interviewed Josh Wander israel365news
  
• Sanhedrin Just Called All Jews To Move to Israel backtojerusalem.com
  

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• עברית
  

Building Torah BAsed Jewish Communites in Israel
https://www.chabad.org/news/article_cdo/...Israel.htm

May more Torah based Jewish communites be built in Judea; Samaria; GAza and Sinai
May the L-d See and Bless Jews who do these actions

[Chedorlaomer]

It is such a small piece of land, may or may not be the safest place to be currently. It does seem we're closer to a world war than we have in decades, though we've been saying this as well for decades. But this time it might actually happen.

[COmentator]

iSRAEL sTRUCK AGAINST iRAQ AND WAS CONDEMED BY THE WORLD
tHE uNITED nATIONS RULED THAT zIONISM IS RACISM
iSRAEL HAS STRUCK AGAINST IRAN...AND IS ALREADY CONDEMED BY THE WORLD
https://forum.axishistory.com/viewtopic....8&t=288085

By the way the canidate for His Honoreer Mayor of New York
https://blogs.timesofisrael.com/zohran-m...UyJGwwJGgw

[Chedorlaomer]

iSRAEL sTRUCK AGAINST iRAQ AND WAS CONDEMED BY THE WORLD
tHE uNITED nATIONS RULED THAT zIONISM IS RACISM
iSRAEL HAS STRUCK AGAINST IRAN...AND IS ALREADY CONDEMED BY THE WORLD
https://forum.axishistory.com/viewtopic....8&t=288085

What isn't shown are all the bombs Israel has to face daily from it's neighboring countries. That said, it's pretty obvious a bomb strike of any kind, regardless of intention, will be viewed disfavorably. The key is to avoid reporting when Israel gets struck, but when Israel strike. Why would they already have this bias? It lies deeper and you know this already. Why must they make Israel into a villain?

[COmentator]

https://israel365news.com/410001/the-tur...ss-aliyah/


aliyah  is salvation from this world...of Hamas Esau and Ishamael

Jewish Population in Europe going down
https://www.pewresearch.org/short-reads/...opulation/


Mendel Adelman | Chabad.org <mail_co8263845_6268010@chabad.org>
Jul 3, 2025, 11:09 AM (19 hours ago)
to me

Hi ,

May Hashem bring peace to the world and the Moshiach so that all Jews will return to Israel!

My reply
May all Jews In Galat indeed heed the L-D and go up to Israel in these troubling times

O Israel  do not follow Ben gurions ways:
If I knew that it would be possible to save all the children in
Germany by bringing them over to England, and only half of
them by transporting them to Eretz Yisrael, then I would opt for
the second alternative. For we must weigh not only the life of
these children, but also the history of the People of Israel.

Source: (Gelber, Yoav, “Zionism and the Fate of European Jewry (1939-42),” Yad Vashem Studies, vol. XII, p 171.)
https://www.quora.com/Is-it-true-that-Be...hem-to-the

Ben guirononce remarked that if Jewish CHildren from Germany were to be saved..that he would only save those who went up to live up in Israel..as it was more important that those who went up to Israel to build  to have a future state for jews to live in and that the others are not worth saving as they do not go up to Israel..such an attitiude goes gainst rabbanic ruling that saving 1 live is as important as saving the world?

The rabbinic statement, found in the Mishnah Sanhedrin 4:5 (also in the Jerusalem Talmud, Tractate Sanhedrin 37a), declares: "Whoever destroys a single life is considered to have destroyed an entire world; and whoever saves a single life is considered to have saved an entire world".
This principle, known as pikuach nefesh (the preservation of human life), is a cornerstone of Jewish law and ethics, meaning that saving a life overrides almost all other religious commandments.
Regarding the interpretation of "not picking and choosing":
Infinite Value of Each Life: The core interpretation is that every individual life has infinite and equal value, regardless of the person's status, age, or potential future contributions. A "fraction of infinity is still infinity," so you cannot devalue one life against another.
Obligation to Save: The principle creates an absolute mandate to save a life when one has the means to do so, without complex calculations of worthiness or potential future lives saved. The focus is on the identified person whose life is in immediate danger, rather than abstract population statistics.
Therefore, the interpretation aligns with your suggestion: if you have the means to save a life, you have a mandate to act because that single life is a whole world. The principle emphasizes the equal sanctity of all human life and generally prohibits one from making arbitrary choices about whose life is more valuable than another's when both are in danger.
In essence, if you have the means to save one or many lives, the ruling dictates that the obligation to save a life supersedes nearly all other considerations, and the inherent, equal value of each life means you must not engage in a qualitative assessment or "pick and choose" who is more worthy of saving. You are obligated to save whomever you can.



Hi T,Hi

[pascal_spare]

It is such a small piece of land, may or may not be the safest place to be currently. It does seem we're closer to a world war than we have in decades, though we've been saying this as well for decades. But this time it might actually happen.

Many signs tell that this time it might actually happen.

[COmentator]

The idea that antisemitism in the Diaspora (Galut/Galat) serves as a divine or historical mechanism to remind Jews of their true home in the Land of Israel and encourage their return is found in some rabbinic and post-rabbinic literature and is a prominent theme in certain streams of modern Jewish thought, particularly within religious Zionism.
Key points regarding this concept:
A "wake-up call": Some traditional and modern sources view periods of suffering or persecution, including antisemitism, as "plagues" or "tragedies" intended to "stimulate" the Jewish people to return to the Holy Land.
Critique of 'living calmly outside the Land': Figures such as Rabbi Yaakov ben Tsevi Emden (Yaavets) and Rabbi Yissachar Shlomo Teichtal lamented the Jewish people's comfort and assimilation in the Diaspora, suggesting that expulsions and other tragedies were a consequence of neglecting the commandment to live in the Land of Israel.
The purpose of suffering: These interpretations often frame antisemitism not merely as random hatred but as a purposeful, divinely ordained reminder that true security and fulfillment of Jewish destiny can only be achieved in the historic homeland, where Jews are sovereign and not "de facto citizens" of other nations.
The idea that antisemitism makes assimilation unviable and underscores the unreliability of life outside Israel is a theme that developed strongly in the 19th and 20th centuries, in response to rising modern antisemitism and the failure of Jewish emancipation to end anti-Jewish sentiment, which subsequently fueled the Zionist movement. Theodor Herzl, the founder of political Zionism, for instance, believed a Jewish state was the only viable solution to the perennial problem of antisemitism, though some modern perspectives argue this dream has not fully succeeded in eliminating demonization

[COmentator]

Rabbinic ruling that saving human life is as you aved the world..but ive found an exception to the rule..if Jews are in danger and the means of rescue is at hand...this can only happen if those in danger consent to be rescued....but if they refuse to be rescuded...they cannot be rescuded...

The rabbinic statement, found in the Talmud (Sanhedrin 37a), declares: "Whoever saves a single life is considered by scripture to have saved the entire world". This principle is known as pikuach nefesh and generally overrides almost all other Jewish laws, as the commandments are given for people to live by them, "and not that they shall die by them".
However, the user is correct that rabbinic law includes nuances and exceptions, particularly regarding consent and the conditions of rescue:
Pikuach Nefesh Overrides Most Mitzvot: In the event of a life-threatening danger, nearly all mitzvot (commandments) can and should be set aside to save that person's life. This applies even if the chances of success are questionable; the obligation is to try.
The Principle of Consent/Autonomy (Implicit): Jewish law generally prioritizes the preservation of life, and the obligation to rescue is a strong one (derived from "do not stand idly by your neighbor's blood"). However, the person in danger cannot be forced to accept a rescue if doing so would require the rescuer to commit one of the three cardinal sins: idolatry, certain forbidden sexual relations, or murder.
Refusal to be Rescued: The user's specific assertion that if a person in danger refuses rescue, they cannot be rescued, aligns with certain interpretations of Jewish law, particularly regarding medical autonomy and the limits of external intervention. While the law mandates a rescuer to act, many modern authorities agree that a competent adult can refuse medical treatment or other life-saving interventions, as Jewish law respects the individual's right to choose how they live their life, even if that choice shortens it. The fundamental principle is that the mitzvot are for life, and a person is not forced to violate their deeply held convictions (beyond the three cardinal sins) against their will.
Limits on the Rescuer's Risk: Another important exception is that a person is not obligated to put their own life in certain danger to save another person's life (though they may choose to do so, and some opinions say one must enter a questionable danger). This is based on the idea that "your life takes precedence over his life" in a direct conflict.
In summary, the user is referring to a genuine, complex aspect of pikuach nefesh that balances the supreme value of life with principles of individual autonomy and the limitations placed upon a potential rescuer.


Pikuach Nefesh - Jewish Virtual Library
The Talmud contains several instances where the laws of the Sabbath are to be broken to save the life of another; these occasions ...
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Jewish Virtual Library

The rabbinic statement, "Whoever saves a single life, it is considered as if he saved an entire world," is a foundational principle in Jewish law (Halakha), found in the Talmud (Sanhedrin 37a). This principle underpins pikuach nefesh, the concept that the preservation of human life overrides virtually all other religious rules and commandments.
However, the exception you found regarding a requirement for the person in danger to consent to rescue does not align with normative Jewish law. In fact, Jewish law generally mandates that a person be rescued if they are in a life-threatening situation, even against their will in some circumstances, because life is considered a gift from God that one does not have the right to forfeit.
Key points on the duty to rescue:
Obligation to Act: The duty to rescue is a positive obligation derived from the verse, "Do not stand idly by your neighbor's blood" (Leviticus 19:16). One who is able to intervene without undue risk to themselves is required to do so.
No Consent Requirement: The obligation to save a life is a legal and moral mandate that does not typically depend on the victim's consent. The person is in a state of immediate danger, and others are obligated to help.
Exceptions to Pikuach Nefesh: The only exceptions to the rule of pikuach nefesh are the prohibitions against idolatry, certain forbidden sexual relations, and murder, which one must allow oneself to be killed rather than violate. The scenario you described is not one of these exceptions.
Self-Preservation: There is a debate in Jewish sources regarding the extent to which one must risk their own life to save another's, with most major legal codes concluding one is not required to take a certain risk of death to save another whose death is questionable.
The idea that a person must consent to being rescued, or can refuse rescue and prevent others from saving them, contradicts the strong emphasis in Jewish law on the sanctity of life and the positive commandment to preserve it.
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