The chronology of morality in Jewish thought indicates to us the human vision of the Abrahamic word as a source of reference. This thought sees every human being as a receptacle of dignity, under the same stamp of the Divine image. The practice of hospitality towards foreigners, the protection of the most vulnerable and underprivileged, respect for all forms of life, to love Peace to the point of rendering one’s name blessing and greeting, are as many reminders of humanism as the journey progresses. Abrahamic does not want to lose under any circumstances. Without these essential landmarks, there is a void of consciousness. Leaders who claim the Abrahamic heritage must demonstrate their commitment and devotion to preserving these ethical foundations.
The Torah introduced actions into daily practice that reminds us of these axioms in the form of Mitzvot, so that they do not remain only intellectual principles, but so that this consciousness can penetrate the order of reality and experience.
Because those who suffer from the lack of humanity of others live this suffering in reality, and not in the cold and distant world of ideas, however fascinating.
In synagogues, churches and mosques, teachers of the Abrahamic conscience should remind their sisters and brothers that there are families who sleep in tents in winter, people who are hungry, who are in uncertain circumstances, who live without support, and are fragile and exposed to the insensitivity of their immediate environment. The teaching on the Tzedakah is so central in Judaism that we are told that each time the word Mitzva is used in the Torah without specificity, that it is a question of giving the Tzeddaka, because it is the supreme emblem. of all the commandments. To have a conscience in the Abrahamic culture means to take full responsibility for the suffering around us, and to consider as failure the fact that it manifests itself. We cannot continue to contribute to suffering and indifference by refusing to ask questions. The figure of Patriarch Abraham with his tent open at the four cardinal points, to welcome people from everywhere and grant hospitality to all, will continue to inspire generations of children. These will learn, understand, and in turn convey that love for humanity is the meaning and purpose of all wisdom. Indifference to the fate of others is, as Anne Frank reminds us painfully in her diary, the failure of an entire generation.
Daughter of Abraham, who lived the fate of a foreigner rejected and despised by Euro-ethnicists, even born on European soil, Anne Frank was not white enough in the eyes of the supremacists, adults without morals and without conscience. Sent to the extermination camps, to perish alone and forgotten, among other Jews and Roma and others whose only crime was to be considered stateless and racially inferior. Who will speak out to defend the Anne Franks of our generation ? Who will take the responsibility by reminding us that it is our collective failure if there are still people who glorify ethnic and social separatism in our time? Rabbi Nahman of Breslev tells us that without working on ourselves and transforming our own cruelty, we have not yet approached the light of Tzedakah. What someone gives without disturbing their comfort zone is not yet Tzedakah. The action of helping the other changes us and makes us evolve morally, giving us more strength and courage, to bring the support we need to help the weakest. The Tzedakah is a tool for personal as well as social transformation. At all times his message must be given priority. Especially in times of crisis.
The first blessing of the Shmona-Esreh, the daily prayer, is Magen Abraham, or G-d is called Shield of Abraham. Those who go in the way of Chessed are protected.
FJN is a human rights association of the Jewish community, we will never leave the platform to those who violate human dignity by using a semblance of philosemitism.
Humanism is the basis of Judaism
