KI TAVO 5777
HOUSTON WE HEAR YOU
September 7, 2017
16 Elul 5777
This week's Torah portion includes a chapter known as the tochecha (Deuteronomy 28:15-58). It is Moses' warning of the disastrous consequences of failing to establish the fair and just society commanded by God. The havoc is graphically described in a series of bone chilling verses. Hence the synagogue tradition of reading this chapter in a soft voice that is barely a whisper.
What could also conceivably be included in this chapter is a catastrophic hurricane. Images of Harvey's destructive power flash on our TV screens. A broad region covering East Texas, including the Houston metropolis, and Louisiana are major disaster areas. Once again we have been reminded that the proverbial Mother Nature inevitably has the last word. Or does she?
Reflect for a moment that Houston has for decades been a symbol of space exploration. During every space mission astronauts would ask: "Houston do you hear me?" Now the reassuring message is: " Houston we hear you."
We have seen your cities suddenly submerged and cars floating in deep water. We have been saddened by the news of the deaths and injuries. We have been unsettled by the sight of thousands of evacuees leaving their homes and possessions. We are painfully aware of the probability of such natural disasters and that despite the many wonders of contemporary technology, it is beyond human capacity to exercise total control over the forces of nature.
The determination, however, to hear Houston, and every affected city and community in the area, is evidence that Harvey's destruction could not, and did not, destroy human kindness and compassion. We are heartened by stories of the first responders who risked their lives to save others. We are moved by the volunteers who set up and manned food kitchens. We are strengthened by the response of relief agencies that have raised and directed funds to many suddenly impoverished families. James G. Mackay, a first responder, beautifully described his amazed reaction to the outpouring of a comfort, as evidence of the"seeds of humanity sprouting in the water saturated devastation" (New York Times, Sept 6, 2017, Opinion Page). Yes, the response from every corner of our nation and from other parts of the world has been: " Houston we hear you."
We are now in the midst of the month of Elul, the traditional preparatory period prior to the High Holidays. Elul's four Hebrew letters are viewed as an acronym of the beautiful text in the Song of Songs, ani l'dodi v'dodi lee – I am my beloved's and my beloved is mine. Our tradition has deepened our understanding of this verse as describing not only the relationship between two lovers but also the ideal relationship of people to one another. The challenge of Elul, the month of "I am my beloved's and my beloved is mine", is to deepen our sensitivity to each other's needs.
It will take a long time to repair the damage caused by Harvey. While we acknowledge that we can't really control the forces of nature, we can control our response to the needs of those who are in dire straits.
May God bless those who have suffered and may He strengthen the many who have heard "Houston"and been a source of aid, financial help and comfort during this very difficult crisis. May we choose to be numbered among them.
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From Jerusalem my best wishes for a Shabbat Shalom u'Mevorach – a Shabbat of peace and of blessing.
Rabbi Arnold M. Goodman
KI TETZE 5777
TO SEE TO HEAR
August 31, 2017
8 Elul 5777
If you see your fellow's donkey or ox fallen on the road, do not ignore it; you must help raise it (Deuteronomy 22:4).
This week's Torah portion warns of the human pitfall of turning a blind eye and a deaf ear to those in need. We tend to be there for our family and friends, and, as Jews, we have traditionally responded to the needs of our brothers and sisters in all parts of the world. But what is our responsibility to passing acquaintances, or even strangers, in need?
The Torah stresses the importance of helping others in the commandment to even aid an adversary, struggling to raise his donkey that has collapsed under the heavy load placed on its back. Today, we might rephrase this as helping someone struggling with a flat tire. In those instances, when we come upon individuals in need, the Torah reminds us that God treasures the unsolicited act of kindness that testifies that we possess eyes to see and ears to hear.
Elsewhere the Torah describes in detail the ritual when a corpse, an obvious victim of violence, is found in an open field. Since the perpetrator is unknown, the residents of the city closest to the site must proclaim and testify to their innocence. The city's elders must declare that their hands did not shed blood. The obvious question is, "Who would accuse the elders?". The commentators explain that the elders are proclaiming: "We did not ignore this stranger nor did we deny him hospitality. He was not summarily forced out of our community or in any way treated poorly." The elders thus affirm that he was not a victim our eyes would not see or our ears would not hear.
The Torah also warns judges, You shall not judge unfairly…. You shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just (Deuteronomy 16:19). Hence the classic statue of Lady Justice has her blindfolded. This ideal hopefully inspires the men and women elevated to the bench. No democracy can be sustained without an independent, fair and "blind" judiciary that is not swayed by power, wealth or fear.
In the 1930's, Hitler and his followers understood this and created a climate where judges were intimidated to uphold the discriminatory and harsh Nazi laws. With eyes that preferred not to see and ears that tuned out the pleas for justice, they ruled against the innocent standing before them.
The American judicial system is today in the cross hairs of a President who is chagrined by the rulings of courageous judges who have struck down his anti-immigration Executive Orders. In his recent exercise of presidential power, he pardoned Sheriff Joe Arpaio who was found guilty, sentenced to prison and fined for brazenly defying a court order to desist his attacks on Mexicans and Latinos. The presidential power to pardon is a formidable weapon with which to thwart and ultimately compromise the independent judiciary that is one of America's great strengths.
Yes, justice must be blind. But a citizenry that allows itself to be transformed into figurines that neither see nor pay attention to this assault on its judiciary is equally to blame and is on a course that will inevitably lead to disaster.
Presidents traditionally end their speeches with the prayer, "God bless the United States of America." Blessings summoned from on High must be earned by a concerned citizenry that has eyes that see and ears that hear.
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From Jerusalem, my best wishes for a Shabbat Shalom u'Mevorach – a Shabbat of peace and of blessing.
Rabbi Arnold M. Goodman
