Ethics of protest – Pinchas
Pinchas is a militant. He sees something that is intolerable and he cannot remain silent. He arises with fire in his eyes and a spear In his hand and takes his own action. Only because God promises him His “covenant of peace” can Pinchas continue in his priestly vocation.
The implication is that protests need to be carefully measured and militancy and violence are not always justifiable: our own age offers ample evidence in the assassinations of national leaders including Yitzhak Rabin.
The ethic of protest in Jewish thinking is suggested by the story of Abraham, known as HaIvri, “he who stood against the world”. Maimonides explains that Abraham stood up and spoke out; he went from place to place and gathered crowds; he invited questions and explained the situation.
From this we deduce that:
1. It is wrong to remain silent; even if one’s voice may not be heard, you must cry out within so that justice does not die in your own heart.
2. The means of protest should be the tongue, used in a controlled way (“a disciplined tongue” – Isaiah 50:4).
3. One must rebuke out of love: the Torah says, “You shall surely rebuke your fellow” and also, “Do not hate your brother in your heart” (Lev. 19:17).
4. The goal should be persuasion, enabling people to draw their own conclusions.
5. There should be no overkill, in words or in actions.
6. There should be no violence; when Shimon and Levi avenged a wrong with violence, Jacob said, “You are endangering our whole family”.
7. Do not forget the real agenda; do not make your own side the enemy.
8. Above all, do not play God; do not let “A time to act for the Lord” (Psalm 119:126) become ” a time to be the Lord”.
