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ELEAZAR BEN AZARIAH


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Rabbi Eleazar ben Azariah
said
"If there no Torah, there is no "Derech Heretic" ("Way of the earth", a term for various meanings: appropriate conduct, like everyone else, by way of man) and if there is no "Derech Eretz" he n 'There is no Torah. If there is no wisdom there is no fear of God if there is no fear of God, there is no wisdom. If there is no intelligence there is no knowledge and if there is no knowledge there is no intelligence. If there is no flour there is no Torah, if there is no Torah there is no flour. "

" Anyone whose wisdom is more greater than his works that is it comparable? At a tree whose branches are large and whose roots are small, then the wind comes and snatches. As he says, "and it will be like a lone tree in a land déséchée, and she will not see when good comes. It will remain on the ground in the parched desert, a salt land, uninhabited" (Jeremiah 17:6 ). But whose works are greater than his wisdom to whom is it comparable? At a tree whose branches are small and whose roots are deep, even though all the winds blew the world against him, they will not move from his place. For it is said, "and it will be like a tree planted on the water and into the flow of water it will spread its roots, and it will not heat come. Its leaves remain lush, a year of drought it does not care and it will continue to yield fruit "(17:8)."



The Talmud relates the appointment of Eleazar.

Thus, the second century, the greatest sages of Israel were to elect the leader of their Rabbinical Assembly (the Sanhedrin). They decided to appoint Rabbi Elazar ben Azariah, despite his young age (he was only 18). Before accepting the position the highest honor in the Jewish world, Rabbi Eleazar went home to visit his wife. She advised him not to accept the position, because no one would show him not all respect due to him because of his youth. He accepted his advice. The next day his hair had turned completely white. Seeing this, his wife told him that because of the change, he could now accept the post of head of the Sanhedrin. What Rabbi Eleazar ben Azariah fit.Ce was dEzra down to the tenth generation. lamed

It was the day when Gamaliel II was deposed, and, for example, the Treaty of Yadayim Mishnah reports that various decisions were taken in stride by Assembly decides on that memorable day.
But this coup, led by an unlikely alliance between Rabbis patrician family from Priests, Rabbis and plebeians, led mainly by Rabbi Akiba, does not lead to a final conditions for Rabban Gamaliel II operation, with his usual skill , to recover his seat fairly quickly.
While the young Rabbi Eleazar ben Azariah dEsdras down, became a kind of vice-president (Ab Bet Din).
It is highly likely that the Roman authorities have demanded the immediate return of Rabban Gamaliel to the Presidency of Sanhédin
However, despite these few negative examples, among else, of lAutoritarisme, both skillful and uncompromising, with whom Gamaliel II set up his power, it is undeniable that the oeuvre Yabneh performed under limpulsion, first from Yohanan ben Zakkai and Gamaliel II, was decisive for the posterity of the Jewish religion, and what constituted léquivalent dun rescue, finally succeeded, despite a sea horribly dismantled, and after a shipwreck in which everything seemed hopelessly sink, body and property. Jerusalem

Rabbi Elazar ben Azariah was born shortly before the destruction of the Temple of a wealthy family whose lineage dates back to Ezra. Her own fortune was colossal and he was to pay the Emperor 13,000 calves each year as impositions. When Rabbani
Gamaliel was deposed, that Rabbi Eleazar who was appointed in his place. When Rabbani
Gamaliel was deposed following his discussions with Rabbi Yehoshua, Rabbi Elazar is that, despite his young age - he was 18! - Was appointed in his place, so great was his knowledge and intelligence. He told of a mission to Rome along Rabbani as Gamaliel, Rabbi Yehoshua and Rabbi Akiva. He was a humble man despite its nobility and its position.

His explanations and lessons marveled that even Rabbi Yehoshua, a day when his students told him the instruction of Rabbi Elazar said: "I am 80 years old and I have never heard such an explanation! You can esteem you happy Our Patriarch Abraham, to have a descendant as Rabbi Elazar! she is rich and happy generation with such a master! " ('Hagiga 3). Rabbi Judah ha-Nasi, the officer of the Mishna Rabbi Elazar nicknamed "the stall of a peddler, as he had knowledge as varied as the merchandise was these hawkers. Rabbi Elazar

does not, however, remained long in the important position that he had procured the quarrel between Rabbani Gamliel and Rabbi Yehoshua. These two masters having reconciled, Rabban Gamaliel regained his rank, but Rabbi Elazar remained head of the Rabbinical Court.

When the Temple was destroyed Rabbi Elazar was still a child. Furthermore we find no mention of him in the insurrection which occurred in the year 132. It seems that he died before at a relatively young age. lamed

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HANS JONAS



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"Man is the only being known of us who may have a responsibility "

" The modern spirit is incompatible with the idea of immortality. " - Between nothingness and eternity

"Working on the concept of God is possible even if no proof of God ..." - Concept of God after Auschwitz

"Our thoughts today are under the dominance of ontological death." - Phenomenon of life

"God, having given fully in the changing world, has nothing to offer, now is the man to give." - The Concept of God after Auschwitz


(1903-1993) by Claudia Neubauer


Born in 1903 in Bavaria, from the great liberal Jewish bourgeoisie, Hans Jonas has studied philosophy among others, Heidegger and Bultmann. After defending his thesis, he left Germany in 1933 for Great Britain, and Jerusalem. From 1940 to 1945 he served in the British Army and in 1948-1949 in the Israeli army. He taught in New York at the New School for Social Research. In his bibliography include the phenomenon of life. Toward a Philosophical Biology (1963) and the Principle of Responsibility. An Ethics for the Technological Age (1979). Especially the environmental ethics and the principle of responsibility which the imprint of Jonah in the field of political ecology. On the principle of "responsibility," Jonas Kant meets (and its categorical imperatives) and Bloch (and his "principle of hope").

Disciple Heidegger and Hannah Arendt's friend, torn between his German homeland, his fight for the establishment of the State of Israel (new dream home and then abandoned) and his U.S. exile, Hans Jonas, philosopher of life after soldier, is one of the major references of the environmental movement.

During the Second World War, debating with Heidegger's affinities with Nazism, Jonas began to sketch a philosophical concept cons nihilism. It was, he said, is inherent in modern existentialism and responsible for the lack of intellectual resistance to the inhumanity of Nazi ideology. Jonas opposed to Heidegger who thought a draft would allow the man to feel part of nature is not indifferent and valuable.

Later, in a contribution on ethical issues (Aktuelle Probleme aus ethische Jüdischer Sicht, 1970), Jonas diagnosed a metaphysical void modern philosophical ethics which had known nothing against it. He said that in the modern world, ethical relativism and indifference had replaced the call to human responsibility. This leads naturally to his book The Principle of Responsibility (1979) which will see some success. Jonas exposes them his reflections on the relationship between technology and ethics, on the mastery by man of his own power (the irreversible effects that technology can have on nature). It stresses the difference with past periods which is the ability of man to destroy humanity. Which begs the question of the existence of the species. In addition, modern technology is characterized by the fact that it does not simply impose on society the conditions of its maintenance, but well beyond the terms of its capacity ... A vicious cycle that leads men to repair the damage caused by technology by new technical innovations that create their own new problems. Jonah refuses the belief that technology will always solve the problems it creates. For him, modern technology has become "wild" and therefore must be domesticated. Especially since it is grotesque in this context where man believed to control nature by means of a technique that does not control.

Beyond this, Jonas believes that the technique is at least as formidable by its successes than its failures. The destructive capacity of man, this "transformation of the essence of human action" is Based on the idea of Jonah to impose new obligations to Man in his report to the future. It requires a radical transformation of ethics into a less anthropocentric ethic that would enable man to find his biological roots and natural. In this ethic for the future that is before any thought of the long term, fear plays a key role as part mobilizer, since no one can anticipate the consequences of technical applications on life in the long term. For Jonas, the existence of God is not decisive for the purposes of this ethic, since the idea of responsible self-restraint Rights may be justified on the basis of reason alone. Its principle is forfeiting knowingly religious justifications and uses the collective and personal responsibility in developing strategies for voluntary restraint on human freedom and a deep respect for life.

Jonah was concerned about the proliferation of nuclear weapons and technology, the global ecological crisis and the widespread use of genetic technologies and biogenetic. In this regard, he put a special warning against genetic engineering experiments and irreversible. He proposed two types of arguments to justify the nature Rights must be respected: the religious-metaphysical argument (Man in the image of God that must be preserved) and the prudential argument (our system is a natural balance extremely complex and it would be arrogant and unwise to tinker). In this framework, Jonas criticized the inevitable drift utopian art ... the fantasy of the technical improvement of mankind.

The concept of responsibility is expressed as a categorical imperative: "Act so that the effects of your action are compatible with the permanence of an authentically human life on earth" and "Act so that the effects of tone action are not destructive to the future possibility of such a life. " (2) Jonas saw politics as primarily carrying out this responsibility, although it also referred to parents as responsible for their children: "It is clear that the new requirement is aimed much more to politics than public private conduct, it is not the causal dimension to which it may apply. In 1992, a year before his death, Jonah expressed at an awards ceremony that "if we continue to manage the planet as badly as we do now, the fate that threatens us, this evil, becomes all the more sure we see as inevitable. I warn against the danger of fatalism that is internal, which is almost as large as the external danger, which is our fault anyway. "

Hans Jonas, as some philosophers of the past century, noted how the existence of Nature and Man are threatened by long-term technological interventions in the latter in the ecosystem of planetary life. His philosophical legacy

is an impassioned plea for human responsibility. This legacy is still (and increasingly so) a burning issue. Personal orange

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IRENA SZEWINSKA


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MEDAL






seven medals in five different events



Born of Polish parents in Leningrad, FSU Soviet Irena KIRSZENSTEIN participates in her first Olympics in Tokyo in 1964 at the age of 18. She finished second in the long jump and the 200m and the second runs the 4x100m relay for the Polish team that won an unexpected victory in the final. In 1967, she married Janusz SZEWINSKA and participates in the 1968 Games in Mexico City under the name of Irena Szewinska. She failed to qualify for the finals of the long jump and no one picks up the bronze in the 100m. She then returned to the front of the stage and won the gold medal in the 200m, beating the world record. After being awarded another bronze in the 200m at the 1972 Games in Munich, Irena starts at 400m in 1973 and the following year, she became the first woman to dip under the 50 seconds. For the 1976 Games, she won the 400m by setting a new world record, bringing to seven the total number of medals won in five different events. Between 1974 and 1978, she won 34 consecutive finals in the 400m. In 1980 she took part in the Olympics in Moscow, but tearing a muscle in the semifinals of the 400m and is eliminated. Irena Szewinska was appointed to the International Olympic Committee in 1998. olympic