The right to give life.
Hello.
It is morally clear that every person has the right to live. And no person has a greater right than another person. As they say, from afar, etc.
However, from a benefit perspective, when I am involved in saving a life such as donating a kidney, it seems reasonable to argue that it is better to donate to a person who is observant of Torah and mitzvot, since in my opinion, his life will have a higher meaning, and he will reach eternity.
Compared to a secular person, who, in my view, would use my kidney for a life that had the same meaning and level as the life of an actual animal.
Although there is a chance that he will choose the good, a religious person has a twofold advantage. 1- From a probabilistic perspective, there is a higher chance that he will choose the good. 2- And even if we say that the point of choice is relative to each person according to their situation, we still settle for there being an advantage for a person who does the right thing even if he does not choose.(?)
And even if we say that performing mitzvot in which there is no choice does not confer virtue on the life of the one who performs the mitzvot. We are still satisfied that the life of a Jew should be preferred over the life of a gentile, that even if the gentile always chooses correctly, in any case it turns out that conversion is not at the point of his choice. And what does it mean that the quality of a Jewish life is better?
Thank you very much.
Sounds reasonable to me. If something is yours (a kidney or a water reduction), it is your right to choose who you give it to, and it is reasonable to make a utilitarian calculation if, in any case, the options are equal.
Just keep in mind that a secular person can do the same thing. A secular person can also think that a religious person is wasting their time for nothing and instead of going to develop the world or learn something useful, they are wasting their time on religion, while among the ultra-Orthodox the situation is even worse, with a large part of them (if not most of them) throwing away their intellect and stopping thinking on their own (and in my opinion, living like an animal is living because intellect is what separates us from living).
In such a case, most religious people will start complaining about anti-Semitism.
The ultra-Orthodox can also prevent a donation to a mazurknik who is worse than a secular person, according to quite a few ultra-Orthodox, a Hasid will only donate to a Hasid, and a Lithuanian only to a Lithuanian, etc.
So if you choose this path, go with it to the end and don't complain that others will make a similar consideration according to their system.
Indeed. Absolutely true.
In the Sada”d, the people of Israel gathered together
Yil”r – Shalom Rav,
There is an advantage in a Jew who is observant of Torah and mitzvot, but there is also an advantage in a Jew who was not raised to be observant, who is completely mistaken in all his conduct that is not according to Torah, and perhaps on the contrary, the very donation that saves the life of a religious Jew – will bring him closer, in a great deal or in a little, to the heritage of his ancestors, and then your donation will be a salvation and healing also in spirituality.
And it is more correct for the donor to proceed with innocence and not to make too many demands and inquiries and to impose conditions on the lifestyle of the recipient of the donation. The correct consideration for the donor is to find out who is in most urgent need of the donation, for whom it is immediate self-preservation, and who should be prioritized.
Every donation that is successful, and made with a good feeling – is beneficial not only to the recipient of the kidney, but also inspires others to donate and leads to an increase in the ‘donor pool’, so that the donor brings to the rescue of several more lives in an ’exponential column’ increasing, so that at the ’end of the day’ the chance that everyone will receive increases.
Best regards, Shraga Kopel Feytlovsky-Nove
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