The Value of Caring For Others
Adapted from Rabbi Braun’s sermon in 5773
On Monday and Tuesday I spent some time watching video of the tornado in Oklahoma.
Of course of first thoughts of are of heartaches for the families of those who died and were injured and for all of those who were negatively impacted.
As I watched video of the tornado itself the power of nature was certainly immense. My mind raced to the splitting of the Jordan which I spoke about at a class on Tuesday night and to the plagues which we read about on Pesach. Those episodes highlight the power of nature and despite all of our technological advances in the last few thousand years, we are just as awed and humbled by the power of nature today as they were then.
Despite the similarities however, I think that my mind raced there prematurely. Yam Suf, the Jordan, and the plagues, were God directed events. I prefer not to view natural disasters as God ordained punishments.
I could find no meaning in the power of nature here.
I did however find meaning and inspiration in the next video that I watched. I watched an interview with a fourth grader whose life was saved by a teacher who laid on top of her students during the tornado. The teacher survived as well although she did suffer some minor injuries.
Think about it for a moment. There is a moment when you have a decision to make. Do I take care of myself or take care of others despite the risk involved. You have a few moments to choose, am I selfish or selfless. I wrote that sentence and then realized that it was an incorrect or imprecise formulation. It is hard to label one who tries to save their own life as selfish. It is their natural instinct and while laudable, it is not halachically mandated to risk your life to save another when you are in danger yourself.
Rather the choice is really between “do I follow my natural instinct and try and save myself” or “can I be totally selfless and only look to help others even at risk to myself.”
When looking through the parsha for a related theme I came across a tiny detail with an immensely meaningful message. At the end of the parsha we read about Miriam and Aaron complaining to God about Moshe with the end result being Miriam out of the camp with tzaraat for 7 days. The Torah then tells us (12/15) “the people did not travel until Miriam returned to the people.” טו) ותסגר מרים מחוץ למחנה שבעת ימים והעם לא נסע עד האסף מרים
That seems totally unnecessary. Of course the people would wait for Miriam, she is Miriam after all.
The Midrash indicates otherwise. The Sifrei Zuta writes that the people did not travel without her because of an earlier incident. In the second chapter of Shmot we read ותתצב אחותו מרחוק – that Miriam stood by waiting and watching to see what would happen with Moshe. It is only fitting now that they should wait for her.
Two things:
First – the Midrash assumes that there needs to be a reason for klal yisrael to wait. And when I thought about it – it was not as simple as I first thought. Before the sin of the spies the Jews were marching towards Israel. Holding up that mission is not a simple thing. Maybe there needs to be a reason.
Secondly – the reason that the midrash gives “she waited so we now wait” seems somewhat trivial. There has to be something more intrinsic, more fundamental.
I think that the meaning of the Midrash is as follows. Miriam hiding in the bushes was not a simple act. If she was caught hiding the child, directly disobeying the order of Pharaoh she was probably going to be killed. Minimally Miriam put herself at tremendous risk to try and protect her baby brother. She was able to be selfless on behalf of another.
The Midrash assumes that Moshe’s family knew that he was destined to save the people. According to that – Miriam was willing to risk her life for the people of Israel. That same attribute might be why the Midrash assumes that Puah was Miriam as the midwives put themselves at risk for others and the people.
The argument then is – someone who is so selfless and so committed to the community and has demonstrated that commitment – that is someone the community should wait for. That is someone whose value to the community is immense. That is someone who is so special – we want to wait for them – we want them to be a part of our community.
The Ohr Hachaim makes that very point. He notes that the Torah does not say “God told them not to travel”, rather it says- the people did not travel. He argues that this was a decision of the people – they appreciated what Miriam gave and would not think of moving without her.
That self-sacrifice and willingness to risk one’s life for others is the hallmark of Miriam and a testament to the human spirit. It is a glimpse of the potential of a person’s humanity.
I saw that same glimpse amongst the unsung heroes in Oklahoma.
