Therefore, Choose Life

One of the things that has made the Jewish people so unique, and has led to our survival throughout history, is the sanctity we place upon human life.  In the Book of Deuteronomy, (Chapter 30, Verse 19), it is written, “I have placed life and death before you, blessing and curse; and you shall choose life, so that you and your offspring will live.”

That is why all of us in the Jewish community have struggled this past week, with our feelings of ecstacy at the homecoming of the hostages who have been held for two years in the most brutal conditions imaginable, and the release of some of the vilest murderers imaginable.

As we watched the hostages return to the loving embrace of their loved ones, we simultaneously knew that among the 2,000 Palestinian prisoners that have been held in Israeli jails have participated in the barbaric rapes, tortures, beheadings, fatal terror attacks, and burnings of live human beings.

For every live human hostage that was released, 100 Palestinian prisoners were released. These prisoners received a “hero’s welcome”, with enormous crowds encircling their buses, rushing to embrace them. We watched as prisoners exited making the “V sign” with their fingers.

As the 20-point deal elucidates, not only do the Israeli families who have been through such tremendous suffering over the last two years crave their live sons and daughters, but there needs to be a proper burial for those tortured and deceased, to help place some partial emotional closure on their suffering.

Among those released is Iyad Abu al‑Rub, identified as a PIJ commander in Jenin. He was convicted for involvement in suicide bombings and is scheduled for release and deportation as part of the agreement; Imad Qawasmi, 52 of Hamas – convicted for the 2004 Beersheva bus bombing that killed 16 Israelis; designated for deportation; Muhammad Aref Samhan of Fatah/Al-Aqsa Martyrs Brigades member, convicted for 2003 Jerusalem bus bombing that killed 23 Israelis;  Raad Abd alAziz of Fatah, convicted of murder, attempted murder and weapons offences; Omar Mahmoud Basis  of Palestinian Islamic Jihad responsible for multiple fatal explosive attacks during the Second Intifada.

There are so many others. Each responsible for heinous crimes. Every name added to the list of released prisoners brings its own story of violence and sorrow- whether members of Hamas, Fatah or Palestinian Islamic Jihad-highlighting the fact that if one changes from his army fatigues to a suit and a tie, it does not make a hardened terrorist into a Jeffersonian democrat.

These difficult choices highlight the tension between moral conviction and practical necessity, compelling us to examine what it truly means to uphold the sanctity of life in a world fraught with violence and injustice. We are reminded that every decision in such circumstances carries profound ethical weight, shaping not only the fate of individuals but also the values that have defined our community. The events of this week serve as a stark illustration of the complexities inherent in pursuing both justice and compassion amid ongoing conflict.

At the same time, Israel was confronted with a painful moral paradox: the joy of reuniting families came at the cost of releasing individuals responsible for acts of unspeakable violence. The government’s decision was not made lightly; it was the result of months of negotiation, reflection, and agonizing debate among leaders, citizens, and religious authorities alike. Many struggled to reconcile the imperative to save innocent lives with the anguish of knowing justice for past atrocities remained elusive.

For many, the joy of reunion was tempered by a sense of injustice and fear for what the future may hold. The moral complexity of exchanging innocent lives for those guilty of unspeakable crimes has tested the fabric of our collective conscience, forcing us to confront the painful realities of conflict and the high cost of reunification. These events have also reignited discussions about the responsibilities of leadership and the burdens placed upon decision-makers in times of crisis.

However, the vast consensus among Jews is that we would do anything, at practically any cost, to retrieve our hostages.

The difficult part is beginning now. Hamas has got to completely disarm. As in so many visions for peace in the past, the Palestinians mouth the words of acceptance, yet their actions speak otherwise. How is one to regard the extensive murder by Hamas of their political rivals, filmed by them and broadcasted widely? If this is how they treat their fellow Palestinians, what would they do to Jews, given the opportunity?

As Mathew Levitt writes in Foreign Affairs, “But the second phase of the plan will confront a set of thorny issues, including the disarmament of Hamas and the future of Palestinian governance. If past is precedent, Hamas will fight tooth and nail to preserve its political and military standing in Gaza and its commitment to violently oppose prospects for peace.”

This stark contrast between joy and anguish has left many of us grappling with complicated emotions held in our hearts at once, torn between gratitude for the miracle of life preserved and sorrow at the heavy price, reminding us of the profound value Judaism places on every single life and the difficult choices that arise when those values are being put to the test.

Sarah N. Stern is Founder and President of EMET