Few Jewish mitzvahs are regarded as important — and as misunderstood — as the controversial pidyon shvuyim, or “the redemption of captives.” Its purpose is to ensure the safe return of Jews who have been taken captive by enemy forces and may be in danger. Like the mitzvah of lo taamod, it underscores Judaism’s fundamental tenet to safeguard and respect human life.
Redemption of Captives in Jewish History
Over the years, Jews have gone to extraordinary lengths to fulfill the commandment of “redeeming a captive.” In fact, examples of pidyon shvuyim can be found throughout Jewish history.
The earliest mention of an incident in which a Jewish prisoner was redeemed from enemies is in the story of Lot, who is said to have been rescued by his uncle, Abraham after being captured by four kings (Genesis 14:14). One of the most recent examples is the ongoing effort to free Gilad Shalit by the state of Israel. Shalit was abducted in June 2006 by Palestinian terrorists and remains in captivity, presumably in the Gaza Strip.
The 12th-century Spanish-Jewish philosopher Maimonides is credited with much of the writing on this mitzvah. He was a strong proponent of pidyon shvuyim and is known to have spent much effort during his lifetime securing the release of Jewish captives.
Maimonides and Pidyon Shvuyim
“There is no greater mitzvah than redeeming captives,” wrote Maimonides, who noted that abandoning a captive is likened to committing him to starvation or death. “… for the problems of the captive include being hungry, thirsty, unclothed, and they are in danger of their lives too.”
In addition, said Maimonides, Jews are commanded to respect and support their fellow man by observing the following commandments: “Do not stand idly by while your neighbor’s blood is shed,” (The Torah - Vayikra 19:16) and “Do not harden your heart or shut your hand against your needy brother,” (Devarim, 15:7). Ignoring the captive transgresses Judaism’s most basic tenets. Redeeming a captive, Maimonides wrote, takes precedence over all other forms of tzedakah, including feeding and clothing the poor.
The Shulchan Aruch and Pidyon Shvuyim
The Shulchan Aruch, the famous 16th-century codification of Jewish halacha (laws), written by Rabbi Yosef Karo, goes even further, “Every moment one delays his efforts to redeem captives when he could have helped them, is considered as if he had shed blood.” (Yoreh Deah 252:3)
But at what price is one obligated to act to redeem a captive? As is the case with many aspects of Jewish life, the Mishnah sets boundaries for the Jewish redemption of prisoners.
“One does not ransom captives for more than their value because of Tikkun Olam (the repairing of the world)” (Gittin 4:6). Some rabbinic scholars say these words of caution are meant to safeguard the well-being of the redeemer and his/her community against kidnappers who see the mitzvah of pidyon shvuyim as an opportunity for financial or political gain.
Persecution of Jewish Rabbis
The incarceration of Rabbi Meir ben Baruch (also called the Maharam) by a 13th-century German king is one of the more famous stories of the fate of some ransomed prisoners. Considered one of the greatest Jewish Talmudists of his time, Rabbi Meir was well known in Europe for his writings and teachings.
After his arrest and imprisonment by King Rudolph, Rabbi’s students raised 20,000 German marks in an effort to secure his release. However, realizing that his release in exchange for ransom would only lead to more persecution and arrests of Jewish scholars, Rabbi Meir forbade his students from paying the money. He remained in prison for seven years until his death in 1293.
Sholom Rubashkin and the Plea of Pidyon Shvuyim
The issue of pidyon shvuyim has also elicited a great deal of debate regarding the circumstances that define a “captive” and the Jewish community’s moral obligation to secure his/her release. Perhaps no better example exists in the 21st century than the story of Sholom Mordechai Rubashkin, a Lubavitch Jew who was convicted in 2009 of bank fraud following his arrest as the plant manager of the now defunct kosher slaughterhouse Agriprocessors.
Rubashkin’s supporters, who have engaged the support of the Haredi gedolim (the Haredi's highest level of rabbinic authority) from throughout the United States and Canada, state that Rubashkin’s situation warrants an appeal by each and every Jew because of the “overzealous and excessively harsh” sentence that was recommended by the Attorney General’s office. There are also complaints that Rubashkin did not receive a fair trial and fair treatment in regard to the denial of bail.
Critics suggest however that pidyon shvuyim is intended to provide support for captives who have been wrongly imprisoned as a result of persecution. The controversy over Rubashkin’s status as a United States citizen, who has been tried and prosecuted by the courts of a democratic country, raises the thoughtful question as to when pidyon shvuyim can truly be called the moral and religious obligation of an observant Jew.
Sources:
JewishVirtualLibrary.org
MyJewishLearning.com
Aish.com
Chabad.org
FailedMessiah.com
FacingCampusHistory.org
Jan Lee - Jan Lee has been writing for online and print publications for more than 20 years and have been published in five countries.
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