Jewish Sources and Discussion for Guiding Concepts
B’tzelem Elokim
לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא
וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ
“It was for this reason that man was first created as one person (Gen 1:27), to teach you that anyone who destroys a life is considered by Scripture to have destroyed an entire world; and anyone who saves a life is as if he saved an entire world. Again, for the sake of peace among humankind, that one should not say to another, “My father was greater than your father” — Sanhedrin 4:5
The bible text, and the ancient rabbinic discussion around it, are the basis for Jewish understanding of human rights. These teachings obligate Jews to treat every human being as worthy of care that recognizes the spark of divinity in all of us.
Matir Asurim strives to put this into practice within carceral systems in the U.S. and Canada. We work, often in small ways within challenging systems, for the dignity, respect, compassion, and joy due to incarcerated individuals, returning citizens, and their loved ones. A vision of the spark of divinity in all humans informs all our work, within the organization and beyond.
Language notes: The root word translated as “destroy” [אִבֵּד] here can also mean “to be pressed” or “in despair.” In this sense, causing one individual to “be pressed” or “in despair” has a ripple effect on that person’s entire world, including many other individuals; and helping one individual avoid being pressed or in despair affects an entire world, too.
“Ha-m’abeid nefesh achat mi’yisrael” means, literally: “anyone who destroys a soul from Yisrael.” Jewish scholarship across centuries has argued about whether this teaching applies only to the preservation of Jewish souls. Surrounding text in Sanhedrin does not use this clause, “mi-yisrael.” however. In addition, it is often noted that this Mishnaic discussion arises in the context of Cain and Abel, neither of whom are “from Yisrael,” and that “ha-adam,” the earthling (or “Adam”), of Genesis 1:27, is likewise not a Jew.
Panim el panim
“Then Judah approached him [vayigash eilav yehudah]” (Gen 44:18):
Background: Judah faces a powerful leader in Pharaoh’s court who has a member of the family in custody, accused of a serious crime. At this point, Judah and his brothers do not yet know that the leader they face is their long-lost brother, Joseph.
This raises the question: The men are already in the same room. So why does the text tell us Judah vayigash, “drew near” or “came in contact”?
One answer: The 14th Century German-Spanish scholar, known as Ba’al HaTurim, says: The last letters of these three words — vayigaSH eilaV yehudaH, shin-vav-hey — spell “shaveh, שָׁוֶה [equal].” Judah’s step forward changes the dynamic and allows the brothers to speak directly, as equals.
Another answer: “As face answers to face in water, So does one person’s heart to another (Proverbs 27:19). Judah’s step forward was an attempt to create a face-to-face encounter, inspiring compassion. This was a struggle for Judah, to step across apparent cultural differences and the gap in their positions. The result, ultimately, was reconciliation between the brothers. (based on Or Hachayim, 18th Century teacher from Morocco).
Maimonides notes that three biblical words, including nagash, “to approach,” are used to mean contact, to become nearer in space, or to approach intellectually (Guide for the Perplexed, Part I, Chapter 18). Contemporary psychology talks about the relationship of these ideas in the theory of “proximity.” Being nearer to someone — in terms of contact or physical closeness — can lead to greater understanding.
Refua Shleima
Amidah Prayer, the oldest composed liturgy in Jewish tradition:
רְפָאֵֽנוּ יְהֹוָה וְנֵרָפֵא הוֹשִׁיעֵֽנוּ וְנִוָּשֵֽׁעָה כִּי תְהִלָּתֵֽנוּ אָֽתָּה וְהַעֲלֵה רְפוּאָה שְׁלֵמָה לְכָל מַכּוֹתֵֽינוּ כִּי אֵל מֶֽלֶךְ רוֹפֵא נֶאֱמָן וְרַחֲמָן אָֽתָּה
R’fa’einu, Adonai, v’neirafei
Heal us, Adonai, and we shall be healed
hoshi’einu v’nivashei’ah
save us and we shall be saved
ki t’hilateinu atah
for You are our praise.
v’ha’alei r’fu’ah sh’leimah
bring complete healing
l’khol macoteinu
for all of our ailments
ki eil melekh
because God, Ruler,
rofei ne’eman v’rachaman atah
a faithful and compassionate healer are you.
Mi Sheberach Prayer, another healing prayer recited on Shabbat:
הַקָּדושׁ בָּרוּךְ הוּא יִמָלֵא רַחֲמִים עָלָיו לְהַחֲלִימו וּלְרַפְּאתו וּלְהַחֲזִיקו וּלְהַחֲיותו, וְיִשְׁלַח לו מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם…רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף…הַשְׁתָּא בַּעֲגָלָא וּבִזְמַן קָרִיב. וְנאמַר אָמֵן
Hakadosh barukh hu May the Holy Blessed One
yimalei rachamim alav
be filled with mercy for [insert person you are praying for]
l’hachalimo ul’rapo’to
to restore them to health and to cure them
ul’hachaziko ul’hachayoto
and to strengthen them and to invigorate them.
v’yish’lach lo m’heirah
And may God send promptly
r’fu’ah sh’leimah min hashamaiyim
complete healing from the heavens…
r’fu’at hanefesh ur’fu’at haguf
healing of the soul and healing of the body
v’no’mar amein,
and let us say Amen.
Kol Yisrael Zeh b’Zeh
In Leviticus 26, God promises great reward if the people obey the commandments as outlined and warns of terrible punishments if they fail to do so. One of the punishment verses says: “And they shall stumble one upon another” (Leviticus 26:37). The Talmud takes this to mean that Jews can cause one another to stumble by failing to assist one another in honoring the commandments. Therefore, we are “all responsible one for the other” (Shevuot 39a). If we have the opportunity to prevent a member of the community from doing wrong, and do not intervene, we are responsible for the wrong.
This obligation is understood by many Jewish teachers to mean that we must help one another in matters of ritual, keeping kosher, etc. It is also interpreted to mean that we must not allow conditions that can lead to crime: lack of housing, food, education, etc.