Israel's Life-Saving Inventions
With the help of Israel's ReWalk Robotics, IDF war veteran Dudu Shevy is able to walk down the wedding aisle to his Chuppah
It is no secret that Israel is a leader in the production of technological inventions which have changed the world. In fact, Israel has more hi-tech start-ups per capita than anywhere else in the world.
Across a wide spectrum of industries, from Netafim to Watergen in agriculture, from PillCam to ReWalk in medical technology, to road safety life-saving AI Mobileye, Israel is leading the way with life-saving inventions.
In addition to the fact that Israel must always stay ahead of the curve to ensure its survival as a small nation with challenging neighbors, our Jewish values is what propels us to innovate, lead, and do all we can to cherish, protect and save human-lives.
According to the teachings of Judaism, the life of a human-being takes precedence over all other considerations, even the most noble ideals.
The Sages of the Talmud debate various sources for the fundamental principle that saving a human life supersedes all the commandments of the Torah, including desecrating Yom Kippur or Shabbat, and they conclude that it can be found in this week’s Torah portion Acharei Mot: “Rav Yehuda said that Shmuel said: If I would have been there among those Sages who debated this question, I would have said that my proof is preferable to theirs, as it states: “You shall keep My statutes and My ordinances, which a person shall do and live by them” (Leviticus 18:5), and not that he should die by them. In all circumstances, one must take care not to die as a result of fulfilling the mitzvot". -Talmud, Yuma 85b
The Torah is G-d’s blueprint for creation and serves as an instruction manual to live a meaningful and moral life. Every teaching, word, letter, vocalization and even context and juxtaposition contains the depth and often subtle messages and secrets which must be deciphered, analyzed and applied to modern conundrums and events. The Sages of the Talmud, Kabbalah and the leading codifiers of Jewish law had the tools, wisdom, and divine inspiration to uncover these truths which are hidden in the Torah. The above mentioned example is one of many where this concept is demonstrated. The seemingly superfluous words “shall do and live by them” in the context of Mitzvot observance indicate that saving a human life precedes all of Torah and Mitzvot.
That is not to say that we disregard Torah and Mitzvot when it conflicts with life-threatening situations. Rather, by saving a life we are in fact fulfilling the very purpose and goal of Torah. As Maimonides expresses, “From this you may infer that the laws of the Torah are not meant to wreak vengeance upon the world, but to bestow on it mercy, kindliness, and peace.”
This principle highlights the inherent infinite value every life contains and guides our approach to many sensitive medical ethical issues which may arise. This has been especially relevant during the Pandemic when we have gone to great lengths to protect and save human lives.
There are, however, three exceptions to the above rule (in a case where self-defense is not an option) as outlined in Jewish law. In the words of Maimonides, “Concerning all other commandments (one must transgress and not give up one’s life), save idolatry, adultery and blood-shed. For respecting these three commandments, if one will say to him: ‘Transgress one of the three, or die,’ he shall die, and not transgress.”
While human-life is priceless, it must be a life which is worth living for. Transgressing any of these cardinal sins denies the person their very humanity and would not allow them to fulfill their purpose in life.
I once had a teacher who would say, “are you alive because you are alive, or are you alive because you are taking up breathing space?”
It is not enough that we concern ourselves just with self-preservation and existence, we must live with purpose and meaning.
The phrase “ live by them” can also be read, “in order to imbue life-force within them,” implying that not only do G-d’s commandments enhance our lives; by observing them we bring them to life. For instance, when a person gives Tzedakah or feeds the hungry, the money or food come to life so to speak by becoming a force and tool for goodness and kindness. When a Jewish woman lights a Shabbat candle, the otherwise ordinary candle and flame now become a source of physical and spiritual warmth and light for the world. When a Jewish man dons Tefillin, the apparent simple leather boxes, parchment, and straps become a vehicle to draw G-dly energy into our lives and the world around us. We are thus the catalyst that brings G-d’s plan for creation to fruition, through fulfilling His commandments. In order to “enliven” G-d’s commandments, we ourselves must be “alive,” i.e., healthy, strong, happy, enthusiastic, and optimistic.
One of the fundamental Jewish beliefs, included in Maimonides thirteen principles of faith, is the belief in the resurrection of the dead during the era of redemption.
Judaism teaches that following a person’s death the soul ascends to G-d to receive its reward for all the good they have done in this world. However, according to the Sages of Kabbalah, that is not the ultimate reward. Even souls that have enjoyed spiritual bliss in the afterlife for thousands of years will descend and live again in a material body in the Messianic era of redemption. For G‑d’s essence is invested in this material world, and it is through life in this world that the most encompassing bond with Him can be established.
