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Second, as I just mentioned, the history of Jewish law in nearly all areas including those to which I will refer in order to build a case about torture has a fundamentally domestic orientation the 613 commandments that are found by Jewish tradition in the Torah, whether they deal with the inter-human or the relation to the divine are directed to the Jewish people exclusively. The rest of the world is traditionally considered subject only to the 7 laws,
第二 像我刚才提到的在几乎所有的领域里几乎所有的613条戒令在对虐待的问题上都有一种对内的导向它们都是基于《旧约》形成的 以此为依据处理希伯来各族间或者人与上帝之间的关系世界上其他民族通常被认为只需要服从七条戒律
The moral laws that are sort of naturally intuit able that according to the Hebrew bible are incumbent upon the whole human race since the flood.
道德上的戒律在希伯来圣经中道德上的戒律在希伯来圣经中被认为是自洪水以来
Moreover even the inter-human realm of the law deals primarily with issues that arise between Jews and other Jews, and the history of Jewish legal interpretation has taken place within a relatively enclosed Jewish society. This means that in order to apply Halakha to situations that involve conflicts between Jews and some outside enemy a universalistic assumption has to be made one has to assume,
施加于全人类的戒律处理人际间关系的法条也首先涉及的处理人际间关系的法条也首先涉及的是犹太人之间的冲突还有其他希伯来民族 对犹太法的诠释也只是在犹太社会内部进行的 这就意味着要把哈拉卡应用到涉及犹太人和外来敌人的冲突上就必须做出
In other words, that it is possible to map the domestic law, more or less directly onto cases of conflict between societies that there's not some whole other law or ethics that applies to battlefield violations with outsiders.
具有普遍适应性的假设 我们必须假定有可能把一个民族的法律直接应用到没有整套的涉及外来战争侵略
This assumption, while necessary to allow a Jewish legal voice to participate in the conversation at all, should by no means be accepted uncritically as legally valid. I'll come back to that later.
法律和伦理的社会这个假设 既是应用犹太法的必要之举 但是绝不能被看做在法律上就是可行的 等一下我会再深入这个话题
