Blue Bird, in many ways (and by varying degrees), we are all of us the result of our upbringing and the times we grew up in. Euthanasia is murder. So is abortion when not medically necessary to sustain the life of the mother-to-be.
In Torah, Bereshit 9:6 sets down the seven mitzvot (commandments) of Bnei Noach. The primary objective of the parochial commandments in Torah (the five books of Moses) is to support and preserve the seven Noachide laws. The Third Noachide Law (Thou shalt not murder) applies to euthanasia as well as abortion. This law contains the admonition, 'He who spills the blood of a man in a man, his blood will be spilt.' The Talmud (Sanhedrin 57b) defines 'a man in a man' to be an as yet unborn child in his (or her) mother’s womb. This passage specifically states that abortion not of medical necessity to save the life of the mother-to-be is a capital crime, a view supported by one of the leading sages of the Talmud, Rabbi Yishmael.
These issues were debated by the House of Hillel and the House of Shammai 2,000 years ago. And are supported by Maimonides (Hilkhot Rozeah 1:9 and Shulchan Aruch Hoshen Mishpat 425:2), as well.
In the 1930s, many people (not all) had become less observant religiously and had forsaken many of the precepts of the faiths of their fathers. Both Christian and Jew alike. Secularism was on the rise. And it was in this moral malaise of the Depression era (1930s) that proponents of euthanasia and abortion came of prominence. In Germany, yes. But also in America and elsewhere. A sad commentary on life, to be sure.
My saying this is not to make excuses for anyone who may have been a proponent of either of these abominable practices. It is to remind us all that the times they live in can influence impressionable young people...... Both for good and for bad.
We remember the Shoah both to honour the victims and to learn the lessons history teaches us so that such things might not be repeated in future. Not to punish the descendants of those who participated in such things nor those who knew of them but did nothing to actively oppose them.
You are not in any way responsible for the actions of others. Be they family members, friends nor total strangers. You are only responsible for your own actions...... And inactions.
I recently had a discussion with a friend. In many ways, it was the reverse of what you describe. The topic of discussion had to do with families and loved ones of the deceased saying that they 'forgive' murderers. I have no understanding of this concept because as a Jew, it is foreign to me.
One of the basic tenets of Judaism is that just as no one may atone for another's misdeeds...... No one can forgive someone for a thing that person did to someone else.
All must be accountable (both to those whom they wronged and to G-d) for their own actions...... And inactions. This is what the 10 days separating Rosh HaShanah (Head of the Year) and Yom Kippur (Day of Atonement) are to be used for...... Introspection and the opportunity to make things right between ourselves and those whom we have wronged the preceding year, in the event we have not already done so.
For specificity...... When I say 'make things right between us', that does not mean saying 'I'm sorry' or 'Please forgive me'. It means being willing to take action to right a wrong.
And what do we do if the person has absented themselves from us and we cannot locate them to make amends? Or if they have passed away? I such cases, we still must do what we can to make things right. And at times, that means simply that we discontinue doing whatever it was that caused the wrong (so that we may never do it again). Not only with regard to that specific wronged person, but to all whom we meet in future.
I asked of a learned rabbi of blessed memory many years ago, 'What should I do if the person I wronged chooses to hold on to their anger and will not accept my offer to set things right between us?' He told me that although I could exceed it...... My obligation was to approach him (face to face and with genuine contrition) a minimum of 3 times.
The first time, when we were alone. And if he would not allow me to make amends...... I should approach him a 2nd time when several of his friends or family members were present. And if he still would not accept my offer to make amends...... I should stand before the entire congregation when he is present. State that I had wronged him and ask him what I can do to make things right between us. And if he still refuses...... That was the minimum I was required to do and the guilt was his. Of course, I could continue to pursue the matter beyond that point, but was not obligated to do so.
All the best to you my friend,
Daryavesh
In Torah, Bereshit 9:6 sets down the seven mitzvot (commandments) of Bnei Noach. The primary objective of the parochial commandments in Torah (the five books of Moses) is to support and preserve the seven Noachide laws. The Third Noachide Law (Thou shalt not murder) applies to euthanasia as well as abortion. This law contains the admonition, 'He who spills the blood of a man in a man, his blood will be spilt.' The Talmud (Sanhedrin 57b) defines 'a man in a man' to be an as yet unborn child in his (or her) mother’s womb. This passage specifically states that abortion not of medical necessity to save the life of the mother-to-be is a capital crime, a view supported by one of the leading sages of the Talmud, Rabbi Yishmael.
These issues were debated by the House of Hillel and the House of Shammai 2,000 years ago. And are supported by Maimonides (Hilkhot Rozeah 1:9 and Shulchan Aruch Hoshen Mishpat 425:2), as well.
In the 1930s, many people (not all) had become less observant religiously and had forsaken many of the precepts of the faiths of their fathers. Both Christian and Jew alike. Secularism was on the rise. And it was in this moral malaise of the Depression era (1930s) that proponents of euthanasia and abortion came of prominence. In Germany, yes. But also in America and elsewhere. A sad commentary on life, to be sure.
My saying this is not to make excuses for anyone who may have been a proponent of either of these abominable practices. It is to remind us all that the times they live in can influence impressionable young people...... Both for good and for bad.
We remember the Shoah both to honour the victims and to learn the lessons history teaches us so that such things might not be repeated in future. Not to punish the descendants of those who participated in such things nor those who knew of them but did nothing to actively oppose them.
You are not in any way responsible for the actions of others. Be they family members, friends nor total strangers. You are only responsible for your own actions...... And inactions.
I recently had a discussion with a friend. In many ways, it was the reverse of what you describe. The topic of discussion had to do with families and loved ones of the deceased saying that they 'forgive' murderers. I have no understanding of this concept because as a Jew, it is foreign to me.
One of the basic tenets of Judaism is that just as no one may atone for another's misdeeds...... No one can forgive someone for a thing that person did to someone else.
All must be accountable (both to those whom they wronged and to G-d) for their own actions...... And inactions. This is what the 10 days separating Rosh HaShanah (Head of the Year) and Yom Kippur (Day of Atonement) are to be used for...... Introspection and the opportunity to make things right between ourselves and those whom we have wronged the preceding year, in the event we have not already done so.
For specificity...... When I say 'make things right between us', that does not mean saying 'I'm sorry' or 'Please forgive me'. It means being willing to take action to right a wrong.
And what do we do if the person has absented themselves from us and we cannot locate them to make amends? Or if they have passed away? I such cases, we still must do what we can to make things right. And at times, that means simply that we discontinue doing whatever it was that caused the wrong (so that we may never do it again). Not only with regard to that specific wronged person, but to all whom we meet in future.
I asked of a learned rabbi of blessed memory many years ago, 'What should I do if the person I wronged chooses to hold on to their anger and will not accept my offer to set things right between us?' He told me that although I could exceed it...... My obligation was to approach him (face to face and with genuine contrition) a minimum of 3 times.
The first time, when we were alone. And if he would not allow me to make amends...... I should approach him a 2nd time when several of his friends or family members were present. And if he still would not accept my offer to make amends...... I should stand before the entire congregation when he is present. State that I had wronged him and ask him what I can do to make things right between us. And if he still refuses...... That was the minimum I was required to do and the guilt was his. Of course, I could continue to pursue the matter beyond that point, but was not obligated to do so.
All the best to you my friend,
Daryavesh