If enough people are sensitive to the tragedy of Tibet, I think it will produce a change politically as well. But furthermore, it's important for the people in Tibet. Now communication is such [that] people know what is happening. Even Tibetan people would know that the Interfaith or the international group of religious people - that everybody who is religious is taking up their cause. It would help them a lot if we give them courage, and that in itself is enough.

If you read Exodus 15 carefully, it describes a storm at sea. This is the old Yahwistic source. In the retelling of the story in the later Priestly source, it is more miraculous: The water stands up on either side like a wall. There are walls of water standing up. As you move back in time, oddly enough, the story becomes more historical.

Whatever you think in life... think higher and feel deeper.

For the dead and the living, we must bear witness. Not only are we responsible for the memories of the dead, we are responsible for what we do with those memories

If you make a determination that [story of Abraham and the sacrifice of Isaac] is not historical, do you throw it away? I don't think we can say whether it's precisely, scientifically historical.

... True, we are often too weak to stop injustices; but the least we can do is to protest against them. True, we are too poor to eliminate hunger; but in feeding one child, we protest against hunger. True, we are too timid and powerless to take on all the guards of all the political prisons in the world; but in offering our solidarity to one prisoner we denounce all the tormentors. True, we are powerless against death; but as long as we help one man, one woman, one child live one hour longer in safety and dignity, we affirm man's [woman's] right to live.

[Moses] Mendelssohn was a religious Jew. I felt sorry for him.