評論
打印
Pre-emptive strikes would also appear tobe excluded. Helakhic authorities differ asto how certain one must be that the aggressor poses a legal threat, a lethal threat, excuse me.
先發制人的行動也不受法律保護不過法律權威們對于如何才能確定襲擊者構成法律上的威脅有分歧 抱歉
For the most part, however, they acknowledgethat although must respond in the moment without full knowledge of the facts neverthelessthe evidence of threat must be very strong.
應該是致命威脅大多數情況下 他們承認在當時就做出反應不能夠完全掌握各種事實
With regard to the second restriction that
但是威脅的證據必須要非常強才可以關于第二條
Rodef does not permit one to save oneselfor another by harming a third party innocentWeintraub says the Helakhic principle that humans are incapable of evaluating orcomparing the worth of the lives of others,
Rodef辯護不允許一個人為了自救而傷害無辜第三方Weintraub說哈拉卡法律有一條原則是人類無法衡量他人生命的價值
one life may not take precedence over another as the has it.
一條生命并不比另一條生命更加
The Talmud in itsdiscussion of Rodef presents this story, evenas one who came before Rabbi and said to him "the governor of my town has orderedme to go and kill so and so,
珍貴 在猶太經典關于Rodef的討論中有這樣的段落即使一個人來到拉比面前 對他說
if not I will kill you"he answered him, Rashi, explaining Rabbi's idiom here reads "who says your life is morebeloved by God than his?
我們城里的長官命我去殺某人否則就讓我殺死你拉比答道 Rashi生命在上帝眼中比他人的生命更加珍貴呢
Perhaps his life is morebeloved." This principle extends into situations where we might be called upon to sacrifice oneinnocent life for the benefit of many.
誰告訴你你的也許更珍貴的是他的生命 這個原則的應用也擴展到了
Only if thatinnocent would die in any event, for example if the whole community would be killed is it permissible to kill him to save others.
我們有可能為了救多數人的生命而犧牲一條 只有在那條無辜生命無論如何都難逃死亡的情況下 比如整個全體都會被殺
If it would be possible to save him martyrdom is preferable to the violation of the prohibitionagainst murder.
那么就可以殺掉他來拯救別人如果有可能救他的話 殉難
Who counts as innocent? Thepoint is that this cannot be determined beforehand
要比破壞禁止殺人的戒律更加可取 怎么樣才算無辜呢這一點并不能事先決定
but there's a presumption favoured innocence absentstrong evidence to the contrary as Weintraub says "it is better and more satisfactory to acquit 1000 guilty persons than to put a single innocent manto death".
但是在缺乏強有力的證據證明此人并非無辜的情況下 一般假定此人無辜 如Weintraub說的 開釋1000個罪人要比把罪名
There is a corresponding presumptionagainst collective and arbitrary punishment
加到一個無辜者的身上使他死亡更加可取 于此相呼應的還有反對對一個集體施加懲罰的假設 以舊約中帝說
Exemplified in the bible by Abraham's argumentwith God over Sodom. "Far be it from you todo such a thing" Abraham said to God.
亞伯拉罕與上帝就索多瑪的爭論為例亞伯拉罕對上你絕不可能做這件事在懲罰罪人的時候也懲罰了無辜者
"To bring death upon the innocent as well as theguilty so that innocent and guilty feel alike.
讓無辜者和罪人遭受同樣的痛苦
