By Aryeh Cohen
Justice within the urban argues, in keeping with the rabbinic textual culture, specially the Babylonian Talmud, and using French Jewish thinker Emmanuel Levinas’ framework of interpersonal ethics, simply urban may be a neighborhood of legal responsibility. that's, in a group hence conceived, the privilege of citizenship is the belief of the tasks of town in the direction of Others who're now not regularly in view—workers, the negative, the homeless. those Others shape a constitutive a part of the town. the second one a part of the ebook is an in depth research of homelessness, exertions, and restorative justice from in the conception that was once constructed. This name can be necessary for students and scholars in Jewish reports, in particular rabbinic literature and Jewish notion, but additionally for these drawn to modern city matters.
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Additional info for Justice in the City: An Argument from the Sources of Rabbinic Judaism
Sample text
Or am I obligated to God that no injury should be done? 6 The discussion that is generated in the Talmud on the heels of this new understanding of Rabbi Elazar ben Azaryah’s (neighbor’s) 43 Chapter 2: The Obl igat ion of Protest cow leads us to a consideration of one’s obligation to stop bad actors from acting badly anywhere that action happens. 7 As I am reading this text, its claim is that I have an obligation to prevent wrong or injustice from happening to, or being done by, anybody. Cashing out this obligation is the work of political practice.
9 He answered me, “The iniquity of the Houses of Judah and Israel is very very great, the land is full of crime and the city is full of corruption. ” In the original story in Ezekiel, God wreaks vengeance upon the evil and saves the righteous. God spares the victims28 of the abominations and has everyone else killed. ” God’s answer is, “I . . ” This chilling vision is reconstructed by the deft reading of R. Aha. He starts with verse 4, answering the question who gets marked and why. R. Aha invents a conversation between God and the angel Gavriel (apparently “the man clothed in linen with the writing case at his waist” of the previous verse).
God is now, by virtue of hearing the cries of the slaves, involved and invested. On a parallel track, Moses has discovered his Israelite identity—earlier in chapter 2—and has fled to Midian to escape the wrath of Pharaoh after killing an Egyptian taskmaster. Moses, too, has seen the oppression of bondage, but he has no idea that he can do anything about it. The power of this liminal moment—this moment whose place is immediately after knowledge and immediately preceding action—comes from the fact that God will act as a direct result of having heard the cry (za’akah) of the children of Israel.