My approach is not a scientific approach. For that, we have greater minds than mine. My approach is: I am in the possession of a text, it has survived so many centuries, and it is my task, my pleasure, to try to decipher it and find all the things that have been said about these few words by generations and generations of commentators. That is what I'm doing. I don't innovate anything. I'm just repeating.

The more we know, the more pain we have. But because we are human beings, this must be. Otherwise we become objects rather than subjects.

you can do something. You can, even for one person Don't turn away; help. Because those who suffer, often suffer not because of the person or the group that inflicts the suffering; they seem to suffer because nobody cares.

The term is piqua nevish [?] it means to save a soul, to save a life. And that commandment supersedes all others. It means literally you may violate almost everything except, I think, three commandments of the heart, 613, - you may do anything, violate any commandment and the injunction simply to save a human life. And there are enough lives to be saved in - in Tibet.

... 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.

I believe in God--in spite of God! I believe in Mankind--in spite of Mankind! I believe in the Future--in spite of the Past!

Except that a human being is both the public and the private. We are both, private and public in the same person.