Shabbat shalom for this special Shabbat featuring our Scholar-in-Residence, Rabbi Shmuley Boteach. Shule times: Candles 7.43pm, LChaim: 6.10pm Mincha and Kabbalat Shabbat: 6.30pm, followed by Friday Night Family Feast with Rabbi Shmuley Boteach (Booked out!) On Shabbat 08 November 2014, we read Parashat Vayera Shacharit Shabbat 9.15am Drasha: Rabbi Shmuley Boteach Mincha 7.35pm, Seudah Shlishit speaker: Rabbi Shmuley Boteach. Shabbat ends 8.45pm Sunday 9 November 8.00pm, Public talk by Rabbi Shmuley Boteach: Topic: Kosher Lust, Kosher Hate, Kosher Love Rabbi Ralph Genende Keeps In Touch A New Plague of Darkness? It’s medieval in its proportion, it’s primeval in the fear it engenders, it’s contemporary in its media fascination, it’s compelling in the human face it presents. It’s Ebola. The term Ebola comes from the name of the headstream of the Mongola River (a tributary of the once-called Congo River). It was discovered in 1976 in the Congo and given the name by a group of researchers who decided to call it after the nearest river rather than stigmatise the town in which it had been found: “Our team sat together late into the night – we also had a couple of drinks…so by around three or four in the morning we had found a name. But the map was small and inexact. We only learned later that the nearest river was actually a different one. But Ebola is a nice name isn’t it?” Ebola apparently means black river. So in this ostensibly benign setting, a malign disease was named, a black river as dark as the heart of Africa, as frightening as the fear of darkness itself. A plague of darkness as Biblical in its proportions as the thick enveloping cloud that settled over ancient Egypt: “and there was a heavy darkness throughout the land of Egypt… No man could see his brother nor could anyone get up from his place…” (Exodus 10:22) Empathy is one of the first victims of this cruel darkness: Nobody could or would see their brothers and sisters… The protective, spaceman-like uniforms may be futuristic, like something out of a sci-fi movie, but the disease is historic, primeval in its flesh-eating horror and its disregard for human dignity. There is no “Kavod Labriyut” (respect for the human condition) here. From our distant continent we feel the fear, despite the reassurances that as a sophisticated Western society we are safe from the disease taking hold here. The irrational fear and panic whenever Ebola touches a country touches us. It’s however not Ebola we need to be afraid of it’s the fear we need to be fearful of. The Book of Proverbs puts it well: “Don’t be afraid of sudden terror.” Fear can actually exacerbate the problem; it leads to confused decision-making, it distorts perspective. A travel ban to and from Ebola-threatened countries will actually make it harder to contain and treat the virus. The best way to prevent Ebola in Australia is to help and protect the people of West Africa. CNN commentator, Mel Robbins puts it particularly well: “Fearbola is a hyper-contagious disease that affects the brain, making sufferers fear a wide-spread Ebola outbreak in the USA. Fearbola is an airborne disease that spreads through conversation entering your brain through your ears. Fearbola is so contagious that some victims have contracted it by simply seeing images and videos about Ebola.” She also remarks that there are going to be a lot more deaths in the USA (and we can add Australia) from flu than Ebola. Like the plague of darkness, Ebola distances brother from brother, friend from friend, neighbour from neighbour, children left alone in homes with their dead parents because people are too afraid to approach; neighbours scared to reach out and help; mothers in fear of holding their own dying children. Traumatised victims have their illness intensified by the lack of human contact, the experience of being treated through the screens of protective clothing and masks. And it is empathy that has been missing in the Australian Government’s response to the virus outbreak until now. There has not only been the lack of a coherent plan and confusing messages but an apparent unwillingness to respond. Of course, it is responsible and critically important to be concerned about the welfare of any medical professionals and allied workers who would be sent to treat Ebola in West Africa. It is, however, of equal importance to be concerned about the suffering and welfare of the people of West Africa. That’s what makes us human, that’s the core of compassion. That’s what the Talmud means about saving a life and saving a world. As Jews we should be adding our voice to that of the AMA (Australian Medical Association) and others calling on our government to do more to respond to this aching humanitarian crisis. It was in this respect heartening to finally hear the government say it would be contributing $20 million to help staff a British-built treatment centre in Sierra Leone. But is this really an adequate response to the growing crisis? Glen Keys from Aspen Medical has said the Australian contribution could be as low as “10-20%” despite receiving 300 applications from medics willing to help. About 240 staff will be required to run the hospital. At the beginning of this week’s parasha, Vayera, Abraham responds to the needs of three tired and dusty strangers with alacrity and generosity. He doesn’t stop to ask questions like “maybe they are diseased or bringing toxic ideas into my home.” He sees a need and reacts practically and energetically providing food, water, comfort. He sees an opportunity and responds with the gratefulness that he can make a difference: “Have some water, wash your feet, rest under the tree, I will bring some bread…for this is (surely) the very reason you have come past here…” (Genesis 18:5). Abraham promises a little (“have a piece of bread”) but delivers a lot (cheese and milk followed by veal). His behaviour is not impulsive but immediate borne out of years of experience and wisdom. He simply knows what to do and does it. This is what Rabbi Soloveitchik calls the ethical imperative and what has been identified as the “altruistic gene”. It is this gene that is the genius of Judaism and the genome of a civil, caring society. It is this spirit that links the opening hospitality scene of our Parasha with the next one where Abraham protests on behalf of the sinful cities of Sodom and Gomorrah. It is justice, compassion (chesed) and an undaunted spirit that allows Abraham to confront the fears of his time, to bring warmth into the cold world, to ensure that as in the dreadful black plague there would be light in all homes of Israel; a source of irradiation and illumination in the heart of darkness itself. May the black heart of Ebola be cured by the light of our good collective heart and the very best care and medical treatment we can collectively offer. Shabbat Shalom, Rabbi Ralph Genende
Posted on: Thu, 06 Nov 2014 11:05:25 +0000
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