FOR ACHAREI-KEDOSHIM
A WEEK OF TERROR; A COUNTRY OF LIFE
Explosions, chaos, worry, injuries, death, terror. It has all been hoisted upon this country again during this past week.
As of this writing, the suspects have yet to be apprehended. But it does not matter how this ends. The damage has been done. Bloodthirsty, demented and loathsome cowards have sown, yet again, their version of pure hatred on the innocent.
People are dead, and hundreds have been mutilated and scarred for life. Millions more have been reminded of how much work is left to be done in this world.
It is difficult to make any sense of such matters. It is actually impossible to rationalize such abhorrent actions. Yet, somehow, good triumphs over evil, because good is forever going to be better than evil. And so, goodness will most definitely come out of this criminal wickedness. Goodness has, in fact, already been expressed and demonstrated in the form of those who heroically rushed to help the wounded and maimed. Some also raised and donated funds, and so forth.
This time, though, something is different. Following the carnage in Boston on Monday, a more serious explosion hit a small town in Texas, destroying blocks of streets, homes and business. It took many more lives with it than the spineless Boston murderers.
In this case, one cannot point to hate and evil. This was a fertilizer plant using dangerous chemicals, such as anhydrous ammonia. A fire broke out, and the storage tanks exploded.
The pain and the suffering in Texas is undoubtedly no less than in Boston. Loss of life and limbs do not discriminate whether their origin is man-made or “an act of G-d.” The situation in Texas could be regarded as much more urgent due to increased casualties and property damage. Despite the rage of any decent human being over the harm and destruction wrought by the criminal murderers in Boston, an additional message to good triumphing over evil must be found from this week’s devastating events. And it can be found in the second of this week’s two Torah portions, “Kedoshim.”
The portion of Kedoshim is one of the Torah’s shortest. Yet, it is packed with more directives and instructions than almost any other portion. The majority of these edicts involve interpersonal relationships. Stealing, robbing, and cheating are covered, as well as honoring people and the justice system. The great principle of the Torah, “Love your fellow as (you love) yourself,” is from this portion, too (Vayikra (Leviticus) 19:18). Several other rules include catering to the poor, and when to rebuke and criticize another person.
In the midst of this, the Torah states: “You should not stand by your fellow’s blood. I am G-d.”(19:16.) Elsewhere, the Torah encourages people to help others. Even when an enemy’s animal is in a compromised and difficult place, one is forbidden to ignore its plight. (Sh’mos (Exodus) 24:4-5.) Obviously, then, this verse in this week’s portion is not merely instructing people to help one another out in times of danger.
The meaning of this verse, as explained by the commentaries, is that, if a person’s life is in danger and one has the ability to save this person, one is required to do what it takes to perform this rescue even if some personal risk would be involved. [If, however, saving the endangered person would definitely place the potential rescuer's life in danger, the Torah would not oblige the rescue due to the definite danger.]
By way of example: If someone is drowning in a river, one who knows how to swim is required to rescue the victim, for, essentially, no risk is involved. On the other hand, if a wild animal or robbers are lurking on the side of the river, some risk to the rescuer is present. It would not be a great risk, for the animal or robber may be looking to take advantage of the weakened person in the river. Despite the risk, if the person’s life can potentially be successfully saved, the duty, according to this week’s portion, is to go ahead with it. This is what it means not to “stand by your fellow’s blood.”
The practical modern application would be when one could donate blood, bone marrow, or a kidney. Those will most likely save someone’s life. The risk to the donor, in these cases, is minimal.
One may even take this a step further: The very purpose of an individual’s being exposed to the chance of saving someone should be seen as an indication that he or she has been given the opportunity to carry out this great deed of saving another’s life.
The above would also apply in saving someone from a non-physical threat: If one encounters someone “drowning” or “burning-up” in a spiritual sense, or in an emotional or psychological sense, if one possesses the skill and ability to save this person, the Torah’s rule would likewise apply here as well: “Do not stand by your fellow’s blood.”
The people and the country of the United States have tenacious resilience. And that should come as no surprise, as it was founded and is governed on the principles of respecting G-d, life, and the freedom of mankind. In its centuries of existence, this country has led the world in espousing these principles, financially, personally, and it has even gone to war over them.
A country, however, is what its citizens make it to be. As citizens who live in this country and love what it stands for, it is critical, after facing the events of this past week, for all to learn an important lesson: If there is someone who can be helped, in any possible way, but has been overlooked for whatever reason, now, especially in memory and in honor of all those affected by this week, is a good time to rectify this situation. This would apply to personal help, financial commitment to charity, or even spiritual help, like an extra prayer, good deed, and so forth.
By reaching out and “saving” another person, one can add life, and by osmosis, goodness and blessing, to the country and to the world.
May the Almighty send comfort and healing to all the victims of this week’s trials, and may this world experience the time when all evil will be relegated to the dustbin of the world, when true redemption and freedom are introduced. May this happen speedily.
SUMMARY: Rescuing someone when the risk to the rescuer is not great is an important precept, especially in light of the terrible events of this week.