Why Scriptures Must Be Read Through Conscience

Sacred Scriptures should be approached with personal responsibility. No tradition is immune to distortion, and no reader should surrender moral judgment to authority, fear, or inherited habit.

This is not a rejection of faith. It is a return to the core purpose of sacred texts: to awaken the human being, cultivate inner truth, encourage thoughtful analysis, and protect life through the law of conscience.

Why Literalism Becomes Dangerous

Many readers absorb Scripture literally — especially when a text is surrounded by an aura of sacred authority. But literal reading has a hidden risk: if a passage appears to legitimize injustice, the mind can learn to justify injustice.

Across centuries, texts have passed through copying, editing, translation, and ideological framing. Some lines may carry traces of political agendas, hardened ritualism, or the psychology of domination.

A sacred label does not automatically make every sentence moral. The moral test is whether a passage aligns with the voice of conscience and affirms human dignity — or leads to cruelty and division.

Quoted for Analysis: How Dehumanizing Logic Is Introduced

Below are quotations from Tanya, a foundational work of Chabad, written by Rabbi Schneur Zalman of Liadi (1745–1812), founder of Chabad Chasidism. They are shown here solely for ethical analysis: as an example of what can happen when readers treat any “authoritative” wording as morally binding, instead of testing it through reason, conscience, and love.

Quote 1 (Tanya) — “The kindness of the nations is sin” (context: Likkutei Amarim, ch. 1)

Quoted for analysis:

מַה שֶּׁאֵין כֵּן נַפְשׁוֹת אוּמּוֹת הָעוֹלָם, הֵן מִשְּׁאָר קְלִיפּוֹת טְמֵאוֹת, שֶׁאֵין בָּהֶן טוֹב כְּלָל, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר מ״ט פֶּרֶק ג׳. וְכָל טִיבוּ דְּעָבְדִין הָאוּמּוֹת לְגַרְמַיְיהוּ עָבְדִין, וְכִדְאִיתָא בַּגְּמָרָא עַל פָּסוּק: ״וְחֶסֶד לְאוּמִּים חַטָּאת״ –שֶׁכָּל צְדָקָה וָחֶסֶד שֶׁאוּמּוֹת הָעוֹלָם עוֹשִׂין, אֵינָן אֶלָּא לְהִתְיַיהֵר כוּ׳: 

The souls of the nations of the world, however, emanate from the other, unclean kelipot which contain no good whatsoever, as is written in Etz Chaim, Portal 49, ch. 3, that all the good that the nations do is done from selfish motives. So the Gemara comments on the verse, “The kindness of the nations is sin” – that all the charity and kindness done by the nations of the world is only for their own self-glorification…

Tanya — Likkutei Amarim (Part I), Chapter 1

What happens when this wording is accepted uncritically: an entire group of people is presented as morally suspect by nature. Even acts of charity and kindness are reinterpreted as selfish or corrupt simply because they are performed by “others.” This is not moral discernment. It is dehumanization: real human beings are reduced to a fixed stereotype before any personal encounter, action, or evidence.

Why conscience must interrupt here: conscience recognizes that moral worth is not determined by ethnicity, religion, confession, or collective labels. A person’s dignity cannot be erased by belonging to another people. A conscience-based reading rejects sweeping judgments and asks directly: does this text or interpretation help me see another human being truthfully, or does it train me to despise them in advance?

If a religious interpretation makes it easier to despise, humiliate, or exploit another human being, it has already failed the moral test — regardless of who wrote it or how old it is.

Quote 2 (Tanya) — “The sciences of the nations…” (context: Likkutei Amarim, ch. 8)

Quoted for analysis:

וְכֵן הָעוֹסֵק בְּחָכְמוֹת אוּמּוֹת הָעוֹלָם – בִּכְלַל דְּבָרִים בְּטֵלִים יֵחָשֵׁב לְעִנְיַן עֲוֹן בִּיטּוּל תּוֹרָה, כְּמוֹ שֶׁכָּתוּב בְּהִלְכוֹת תַּלְמוּד תּוֹרָה.

Likewise, he who occupies himself with the sciences of the nations of the world is included among those who waste their time in profane matters, insofar as the sin of neglecting the Torah is concerned, as is explained in the Laws Concerning Study of the Torah.

וְעוֹד זֹאת יְתֵרָה טוּמְאָתָהּ שֶׁל חָכְמַת הָאוּמּוֹת עַל טוּמְאַת דְּבָרִים בְּטֵלִים, שֶׁאֵינוֹ מַלְבִּישׁ וּמְטַמֵּא רַק הַמִּדּוֹת, מִיסוֹד הָרוּחַ הַקָּדוֹשׁ שֶׁבְּנַפְשׁוֹ הָאֱלֹהִית, בְּטוּמְאַת קְלִיפַּת נוֹגַהּ שֶׁבִּדְבָרִים בְּטֵלִים, הַבָּאִים מִיסוֹד הָרוּחַ הָרָע שֶׁבִּקְלִיפָּה זוֹ בְּנַפְשׁוֹ הַבַּהֲמִית כְּדִלְעֵיל, וְלֹא בְּחִינוֹת חָכְמָה־בִּינָה־דַּעַת שֶׁבְּנַפְשׁוֹ, מֵאַחַר שֶׁהֵם דִּבְרֵי שְׁטוּת וּבוּרוּת, שֶׁגַּם הַשּׁוֹטִים וְעַמֵּי הָאָרֶץ יְכוֹלִים לְדַבֵּר כֵּן. 

Moreover, the uncleanness of the science of the nations is greater than that of profane speech, for the latter informs and defiles only the middot which emanate from the element of the holy ruach within his divine soul with contamination of the kelipat nogah that is contained in profane speech which is derived from the element of the evil ruach of this kelipah in his animal soul, as mentioned above; yet he does not defile the [intellectual] (faculties of chabad in his soul, for they are but words of foolishness and ignorance, since even fools and ignoramuses can speak that way.

מַה שֶּׁאֵין כֵּן בְּחָכְמַת הָאוּמּוֹת, הוּא מַלְבִּישׁ וּמְטַמֵּא בְּחִינוֹת חָכְמָה־בִּינָה־דַּעַת שֶׁבְּנַפְשׁוֹ הָאֱלֹהִית בְּטוּמְאַת קְלִיפַּת נוֹגַהּ שֶׁבְּחָכְמוֹת אֵלּוּ, שֶׁנָּפְלוּ שָׁמָּה בִּשְׁבִירַת הַכֵּלִים מִבְּחִינַת אֲחוֹרַיִים שֶׁל חָכְמָה דִקְדוּשָּׁה, כַּיָּדוּעַ לְיוֹדְעֵי חֵן.

Not so in the case of the nations’ sciences whereby he clothes and defiles the intellectual faculties of chabad in his divine soul with the contamination of the kelipat nogah contained in those sciences, whither they have fallen through the “shattering of the vessels” out of the so-called “hinder-part” of chochmah of kedushah, as is known to the students of Kabbalah.

Tanya — Likkutei Amarim (Part I), Chapter 8.

What is distorted in this framing: wisdom is presented as if it belongs to one group alone, while knowledge from outside sources is treated as spiritually defiling. This does not protect faith. It protects intellectual isolation. It teaches the reader to fear learning, dialogue, science, and human insight when they come from “others.”

Why conscience must protest: truth does not become impure because another people discovered it. Knowledge that heals the sick, reduces suffering, protects life, reveals natural law, or helps humanity grow cannot be rejected merely because it comes from outside one’s own religious group. To call such knowledge “defiling” is not holiness — it is fear disguised as holiness.

A Call to Dialogue and Constructive Solutions

I address Jewish readers — and all who care about the future of the region.

Turn toward dialogue with your neighbors, including Palestinians and the broader Arab world. Let conscience — the inner voice that calls each person to justice and mercy — guide practical agreements grounded in mutual security, dignity, and recognition.

Lasting peace requires acknowledging the legitimate aspirations of both peoples: the Jewish need for safety and continuity, and the Palestinian need for recognized statehood and self-determination. The same moral principle applies wherever communities seek fair recognition of their historical presence and rights.

If humanity continues to read sacred texts as weapons, it will keep reproducing wars, plunder, and moral decay. If humanity learns to read these texts through conscience, it can rebuild trust and prevent self-destruction.

Dialogue begins with a simple discipline: speak to one another as human beings, listen, and seek mutually beneficial terms for living together. No nation is born to rule, and no nation is born to be humiliated. The law of conscience is the only foundation that can hold.

Let each of us be able to say: “We are with God — and God is with us,” meaning: we stand with truth, unity, dignity, and responsibility.

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