V<\/span>arf\u00f6r h\u00e4nvisar Jesus i Bergspredikan till den h\u00f6gra kinden (Matt. 5:39)? Han skulle ha kunnat s\u00e4ga v\u00e4nstra kinden eller inte alls angett n\u00e5gon specifik kind. Var formuleringen godtycklig eller avsiktlig?<\/p>\nF\u00f6rest\u00e4ll dig att n\u00e5gon st\u00e5r framf\u00f6r dig, beredd att klippa till dig. Oavsett om det sker med handflatan eller knytn\u00e4ven skulle de flesta troligtvis sl\u00e5 dig p\u00e5 din v\u00e4nstra kind, inte din h\u00f6gra. F\u00f6r det sistn\u00e4mnda alternativet m\u00e5ste personen ifr\u00e5ga antagligen vara v\u00e4nsterh\u00e4nt. Statistiskt sett utg\u00f6r v\u00e4nsterh\u00e4nta mellan 5 och 30% av befolkningen. Avs\u00e5g Jesus bara en minoritet av v\u00e5ldsben\u00e4gna v\u00e4nsterh\u00e4nta?<\/p>\n
Det finns emellertid en annan m\u00f6jlighet: Ett slag med h\u00f6gerhandens baksida skulle typiskt nog tr\u00e4ffa den andres h\u00f6gra kind. Men \u00e5terigen: Varf\u00f6r skulle Jesus \u00e5syfta just ett s\u00e5dant slag? Vad inneb\u00e4r ett slag i ansiktet med handens baksida? En f\u00f6rol\u00e4mpning.<\/p>\n
De rabbinska diskussionerna i Talmud dokumenterar att samtidens domstolar fastst\u00e4llde olika straff f\u00f6r olika slags angrepp med utg\u00e5ngspunkt fr\u00e5n graden av f\u00f6rol\u00e4mpning (traktat Bava Kamma 90a). Om en man utdelade ett knytn\u00e4vsslag, d\u00f6mdes han att b\u00f6ta en sela (d.v.s. fyra zuzim, romerska dinarer). I en gammal popul\u00e4r barns\u00e5ng f\u00f6r Pesach \u00e4r denna summa tillr\u00e4cklig f\u00f6r att k\u00f6pa fyra sm\u00e5 killingar. En annan \u00e5sikt om samma f\u00f6rseelse hamnade betydligt h\u00f6gre p\u00e5 straffskalan: 100 dinarer. <\/p>\n
Om en man med \u00f6ppen hand slog sin medm\u00e4nniska p\u00e5 kinden, tvingades han betala 200 dinarer. Men om denna \u00f6rfil utdelades med handens baksida, d\u00f6mdes han till den h\u00f6gsta b\u00f6tessumman: 400 dinarer. Det blir en massa killingar! Vi f\u00f6rst\u00e5r f\u00f6ljaktligen att en \u00f6rfil med handens baksida betraktades som den gr\u00f6vsta t\u00e4nkbara f\u00f6rol\u00e4mpningen. Genom att n\u00e4mna den h\u00f6gra kinden manade Jesus till sj\u00e4lvbeh\u00e4rskning i extremt f\u00f6rol\u00e4mpande situationer.<\/p>\n
Vissa kristna tolkar Jesu befallning att \u201dv\u00e4nda andra kinden till\u201d som en uppmaning till pacifism t.o.m. i livshotande situationer, exempelvis under krig. Hans \u00e5h\u00f6rare f\u00f6rstod emellertid att han avs\u00e5g meningsskiljaktigheter i vardagslivet: mellan grannar, mellan k\u00f6pare och s\u00e4ljare och \u00e4ven det slags dispyter br\u00f6der emellan som skulle kunna leda till handgem\u00e4ng.<\/p>\n
Att principen \u201dv\u00e4nda andra kinden till\u201d bara \u00e4r till\u00e4mplig som svar p\u00e5 f\u00f6rol\u00e4mpningar bekr\u00e4ftas av Jesu efterf\u00f6ljande kommentar om n\u00e4r n\u00e5gon vill l\u00e4gga beslag p\u00e5 en annans kl\u00e4desplagg (Matt. 5:40; Luk. 6:29). B\u00e5da dessa exempel p\u00e5 f\u00f6rol\u00e4mpningar citeras ocks\u00e5 i ovanst\u00e5ende Talmud-avsnitt, som speciellt behandlar angrepp p\u00e5 en persons heder, d.v.s. f\u00f6r\u00f6dmjukelser. Det \u00e4r tydligt att Jesus var medveten om denna samtida rabbinska diskussion.<\/p>\n
Ett eller tv\u00e5 vanliga missf\u00f6rst\u00e5nd<\/h2>\n
I<\/span> levande livet tar m\u00e4nniskor ofta till h\u00e4mndaktioner p\u00e5 grund av verkliga eller f\u00f6rmodade f\u00f6rol\u00e4mpningar och of\u00f6rr\u00e4tter; de kan t.o.m. r\u00e4ttf\u00e4rdiga sina attacker genom att citera den bibliska principen \u201d\u00f6ga f\u00f6r \u00f6ga\u201d, medan de sm\u00e5sint str\u00e4var efter h\u00e4mnd. Det var mot denna bakgrund som Jesus st\u00e4llde handlingsmodellerna \u201dv\u00e4nda andra kinden till\u201d och \u201d\u00f6ga f\u00f6r \u00f6ga\u201d sida vid sida med varandra.<\/p>\nGud avs\u00e5g aldrig regeln \u201d\u00f6ga f\u00f6r \u00f6ga\u201d som en till\u00e5telse f\u00f6r gemene man att utkr\u00e4va h\u00e4mnd. Den var en riktlinje uteslutande f\u00f6r Israels domare inom det r\u00e4ttsliga systemets str\u00e4nga gr\u00e4nser. Att ta lagen i egna h\u00e4nder, d.v.s. h\u00e4mnas, inneb\u00e4r en total f\u00f6rvr\u00e4ngning av den bibliska principen och leder till oupph\u00f6rlig v\u00e5ldsut\u00f6vning. D\u00e4rf\u00f6r undervisade Jesus om v\u00e4rdet av att ta emot en f\u00f6rol\u00e4mpning stillatigande ist\u00e4llet f\u00f6r att sj\u00e4lv tillgripa motv\u00e5ld.<\/p>\n
Dessutom \u00e4r p\u00e5st\u00e5endet att det judiska folket under historiens g\u00e5ng till\u00e4mpade denna princip bokstavligen, vilket ofta framf\u00f6rs av okunniga bibell\u00e4rare, en f\u00f6rvr\u00e4ngning av fakta. Vi har behandlat detta \u00e4mne ett flertal g\u00e5nger i HASHIVAH<\/span>. Sammanfattningsvis: Utom vid \u00f6verlagt mord var straffet f\u00f6r en fysisk attack som medf\u00f6rde f\u00f6r\u00f6dmjukelse, skada eller of\u00f6rr\u00e4tt alltid erl\u00e4ggande av ett b\u00f6tesbelopp: v\u00e4rdet av ett \u00f6ga f\u00f6r en \u00f6gonskada, v\u00e4rdet av en arm f\u00f6r en armskada, o.s.v., inte v\u00e4rdet av ett \u00f6ga f\u00f6r en armskada. En \u00f6versikt \u00f6ver samtliga bibelh\u00e4nvisningar till denna princip visar att det handlade om ekonomisk ers\u00e4ttning. <\/p>\nI sina domslut inkluderade domarna fyra skadest\u00e5ndsgrundande faktorer, som i till\u00e4mpliga fall kunde p\u00e5verka ers\u00e4ttningen: (1) skada eller fysiskt men, (2) sm\u00e4rta, (3) f\u00f6r\u00f6dmjukelse, (4) kostnader f\u00f6r medicinsk behandling och (5) inkomstbortfall.<\/p>\n
Jesus str\u00e4vade efter att minska h\u00e4mndbeg\u00e4ret. Ist\u00e4llet f\u00f6r att upph\u00e4va Torah (Lagen) bekr\u00e4ftade han den (se del 1 och 2 i de b\u00e5da n\u00e4rmast f\u00f6reg\u00e5ende utg\u00e5vorna). R\u00e4tt insikt i Bergspredikan \u00e4r inte bara till f\u00f6rdel f\u00f6r kristna i detta enskilda fall, utan bidrar ocks\u00e5 till att avl\u00e4gsna den illvilja gentemot judar som har sin grund i vantolkning av en nytestamentlig nyckeltext.
\n<\/p>\n\n
\n* Rabbinsk skriftutl\u00e4ggning<\/p>","protected":false},"excerpt":{"rendered":"
Varf\u00f6r h\u00e4nvisar Jesus i Bergspredikan till den h\u00f6gra kinden (Matt. 5:39)? Han skulle ha kunnat s\u00e4ga v\u00e4nstra kinden eller inte alls angett n\u00e5gon specifik kind. Var formuleringen godtycklig eller avsiktlig? F\u00f6rest\u00e4ll dig att n\u00e5gon st\u00e5r framf\u00f6r dig, beredd att klippa till dig. Oavsett om det sker med handflatan eller knytn\u00e4ven skulle de flesta troligtvis sl\u00e5 […]<\/p>\n","protected":false},"author":5,"featured_media":2189,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[5],"tags":[30,88,89],"class_list":["post-2188","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-article","tag-christianity","tag-sermon-on-the-mount","tag-talmud"],"yoast_head":"\n
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