B'HAR 5779
MORE THAN THE NAME
May 23, 2019
18 Iyar 5779
The Egyptians enslaved the children of Israel with b'fa'rech, crushing harshness (Exodus 1:13).
B'fa'rech translated variously as crushing hardness, ruthless oppression or crushing labor effectively captures the harshness and brutality of the Egyptian enslavement. B'fa'rech, interestingly, reappears in this week's Torah portion as a caveat not to treat your impoverished brother b'fa'rech (Leviticus 25: 42, 46). Since there is a vast difference between the ruthless and harsh treatment of the slave and the status of an indentured servant or one mired in poverty, why the common resort to this term?
I sense its use in both contexts reflects the Torah's awareness that the total disregard of the slave's humanity and person-hood is a significant component of slavery. Africans who were seized to be sold as slaves were "shipped "to the United States in large vessels. The logs of these ships carefully listed each passenger by name; the human beings shackled below deck, however, were simply listed as cargo. They were regarded as nameless beasts of burden destined for sale in the open market.
With the common use of this one word the Torah cautions us to be sensitive to the humanity of those who in their time of need rely upon the largesse and kindness of others. Martin Buber taught us to recognize our mutual humanity by striving to transform every contact into an "I Thou" moment rather than an "I It." It's a formidable and ongoing challenge to affirm our mutual humanity even in the briefest interactions.
Our day to day experiences include numerous circumstances and scenarios when we are served or helped by others. We expect the restaurant server to take our orders and to provide the service to assure a pleasant experience. We rely upon the hotel chambermaid make the bed and to tidy up the room. These are but two of many instances in which we are served and helped by individuals who make our lives more comfortable but are nameless to us and us to them. Obviously each of these individuals has a name, but how often do we make the effort to learn it and then address him/her accordingly? It's clearly difficult and often awkward to reach out to others in this manner, but this practice often can facilitate transforming the "I it" moment into an "I thou."Buber's teaching affirms the observation that nothing is sweeter to the human ear than the sound of his /her name.
We obviously and thankfully do not treat those who serve us and help us with b'fa'rech, and we generally do express appreciation with an appropriate gratuity. Yet our tradition directs us to make the effort to humanize even the brief contact with the many who strive to make our restaurant, hotel, and travel experiences pleasant and positive. It often takes effort to move the needle from "'I-It" to "I-Thou", but every success enriches the immediate moment.
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From Jerusalem my best wishes for a Shabbat Shalom u'Mevorach – a Shabbat of peace and blessing. It was a joy to be at Ahavath Achim last Shabbat and with God's blessing, I look forward to future visits.
Rabbi Arnold M. Goodman
EMOR 5779
GONE BY THE MORROW
May 16, 2019
12 Iyar 5772
When you offer a thanksgiving sacrifice to God… it must be eaten on that same day, you shall not leave any of it for the morning… (Leviticus 22: 29, 30)
This sacrifice of gratitude celebrated the precious gift of simcha: the wedding, the Bar/Bat Mitzvah, the Brit Milah, the baby naming, the special occasions that beautify our lives. The caveat: it was to be consumed the day it was brought. Why this harsh restriction?
The Torah reminds us that a simcha is a time sensitive event; it's over in the proverbial blink of the eye. The celebration is stored in our memory through film, video and photos, but once the much anticipated simcha is over, it's history.
This simple fact is sufficient motivation to make every effort to be there for every family simcha celebrating a special moment or accomplishment.
Our tradition captures the importance of sharing in these occasions. It's thus a mitzva to rejoice with the bride and groom. Our physical presence is a valued present to the young couple and to their families.
Traditionally no formal invitation is tendered to attend a brit milah. This invitation is much like a subpoena, and we are required to attend. By our physical presence, we add to the fullness and joy of the celebration.
Similarly comforting the mourner is also a mitzvah for each shiva call helps soften the pain of bereavement. No less significant is visiting the sick. It's a lift to be surrounded by well-wishers, each of whom, by his/her presence, may help lessen the patient's anxiety.
The common thread to physically sharing in both the joy and sadness of others is that these are mitzvot of the moment. There is no make up for the missed simcha or the "unmade" shiva call. These are much like the ancient thanksgiving offering that is there for a day and is then history. We can never attend the wedding we missed nor make the shiva call once the mourners have "risen" from their bench of sorrow.
Judaism values and extols community and not only urges us to be physically present at these events of the moment; it commands our presence. All of us who have celebrated a personal simcha know how we appreciated those who danced and rejoiced with us. All of us know how we valued each and every person who made a shiva or hospital call. Let us give thanks to God for the simcha that we can share with one another, and may we find the spiritual strength to comfort one another in time of need. In good times and bad, seize the moment that like the ancient offering, will no longer be with us by the morrow.
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From Atlanta my best wishes for a Shabbat Shalom u'Mevorach – a Shabbat of peace and blessing. I will be at Ahavath Achim this Shabbat and look forward to the opportunity of seeing and greeting many of you, and becoming updated about your families and lives.
Rabbi Arnold M. Goodman
