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"The Basketball Game" is a graphic novel adaptation of the award-winning National Film Board of Canada animated short of the same name – intended for audiences aged 12 years and up. It's a poignant tale of the power of community as a means to rise above hatred and bigotry. In the end, as is recognized by the kids playing the basketball game, we're all in this together.

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Tag: pikuach nefesh

Tragedy and cruelty

Reports from eyewitnesses to the catastrophe at Mount Meron last week, on Lag b’Omer, recount a horrifying crush of humanity propelled as if by an external force. The tragedy of 45 lives lost and scores of seriously injured will be investigated by authorities after allegations that the potential for such a disaster had been foretold.

The investigation into Israel’s worst civilian disaster will likely look at structural factors that led to the stampede and the inability of attendees to escape as the throng converged into a choke point at the site.

A small silver lining in the horrific incident was the mobilization of Arab Israelis in villages near the mountain, who set up help stations to provide water and food to attendees as they gathered in the aftermath.

But the tragedy itself was exacerbated when some among the survivors turned on female Israel Defence Forces soldiers arriving to help. The event was attended almost exclusively by religious men and boys. When female soldiers arrived to deliver first aid and evacuation assistance, some were spit on, kicked and punched as they attempted to help the wounded and remove the bodies of the deceased.

Such misogynistic extremism will probably not be within the parameters of a government inquiry. And perhaps that is fine, because this is a symptom of a much larger societal problem and one that should be confronted thoroughly by the entire country. Interfering in the life-saving work of first responders is not only reprehensible, it is an abrogation of a foremost tenet of Judaism, pikuach nefesh, the saving of life. Most of the victims and survivors are shomer negiah, adhering to a religious principle that restricts or forbids contact between members of the opposite sex. In a deeply distorted interpretation, a number of men in the situation chose to elevate shomer negiah above pikuach nefesh. By spitting on rescue workers, the perpetrators were spitting on the very sacredness they imagined themselves to be defending. That is something that deserves serious consideration by religious people and by secular authorities as the country – and Jews worldwide – grapple with the aftermath of the entire incident.

Another tragic byproduct of the disaster has been reactions to the news among people who gravely lack humanity. Within hours of being posted, a story on Al Jazeera’s website about the tragedy was met with more than 10,000 comments celebrating the deaths. Among the representative comments: “Drinks on me, y’all,” “about time we got some good news on our media,” “I feel so happy, actually” and “May God ensure the bodies pile high.”

It is difficult to fathom that we live in a world where people would respond to a mass casualty event in this manner. It is also nearly impossible to imagine such a response if the tragedy had happened to anyone other than Jews.

For years, a robust discussion has occurred around whether, if or when anti-Zionism crosses a line into antisemitism. Did the callous, sadistic comments reflect a political statement about the right of Israel to exist? Were they even more base, a celebration of dead Jews just because they were Jews? Was it anti-Zionism that drove these depraved commenters, or was it antisemitism?

These questions throw a spotlight on the fundamental foolishness of the dichotomy. A semantic discussion about the motivations of people who would behave in this way gives far too much credence to their actions, as if there could, in some convoluted moral universe, be a justification for their cruelty.

Was it anti-Zionism? Was it antisemitism? At this point, does it really matter what we call it?

Posted on May 7, 2021May 6, 2021Author The Editorial BoardCategories From the JITags anti-Zionism, antisemitism, Israel, Judaism, Lag b'Omer, Mount Meron, pikuach nefesh, shomer negiah, women

Stay home for the High Holidays

At its best, the Jewish community does amazing things in the spirit of pikuach nefesh, to save a life. At services, if someone faints, there’s silent networking. Within seconds, multiple medical professionals surge forward silently to attend those medical emergencies. I heard that one crack team included a gynecologist, a neurologist and a dermatologist – and a nurse who managed better than all the specialists together. In these situations, the Jewish priority is clear. It’s taking care of health and well-being first.

I was recently studying a page of Talmud, Shabbat 129a. It examines healthcare issues through a Jewish lens of 1,500-plus years ago. The rabbinic commentaries throughout the ages update medical practice as time passes.

There’s a section discussing when a woman in childbirth needs Shabbat to be desecrated. When a baby is born, it’s a potentially life-threatening situation. Therefore, halachah (Jewish law) is lenient. The people near a woman giving birth must do what she needs, even if it breaks the Sabbath. Depending on which rabbi you consult, this leniency can last awhile: from three to 30 days.

On the same page, the rabbis discuss bloodletting. We recognize today that this ancient medical treatment is almost never advisable. Bloodletting was seen then, though, as being both medically necessary and very dangerous. There’s acknowledgement in the Talmud that this is a difficult experience. Different scholars recommend how to recover best with food, wine, rest or being in the sun. It sounds awful. Over time, different commentators reflected their views on limiting this scary treatment. Maimonides advised against it in Mishneh Torah, aside from “when there is an extraordinary need for it.”

I thought about this as I read an online forum about High Holidays this year. It won’t be surprising to hear that, in many congregations, there will be services streamed online; brief, outdoor services; or some kind of limited, small group get-together. In the COVID-19 era, we know that social distancing, wearing masks and avoiding large gatherings are all important ways to avoid getting sick.

Jewish tradition emphasizes our need to gather as a community. For many, this is why we attend services. However, as I heard on this forum, congregations sought input from their communities, and some of the questions struck me as absurd.

What would you miss about High Holiday services? The list was long: hearing speeches from the synagogue board, receiving aliyot, seeing friends, saying Yizkor with the community, hearing the rabbi’s sermon, breaking fast together, doing Tashlich, and more. There were awkward questions: If only a small, socially distanced group (of 10, 25, 50, etc.) can gather, will you be upset if you aren’t included?

The questions, asked in various ways, were, “What will make this holiday meaningful for you? How can the congregation provide that?”

Everyone thinks something different is meaningful. If only one thing were meaningful, we could all do it and be done with services in 10 minutes. (Or whatever ritual event we’re considering.) For me? I would say “meaningful” is when your congregation doesn’t become a contagious hotspot for coronavirus.

For those who feel slighted about not being in synagogue, consider if only a small congregation is allowed. Think about what is more meaningful: experiencing the High Holidays differently, streaming services at home and knowing your congregation hasn’t endangered a single person’s health, or being there in person and risking everyone’s health by spreading the virus through the congregation?

To me, the most important thing we – as individuals and as a congregation – could do is to help everyone have a healthy, happy, meaningful year. If that means avoiding groups, we should pay for our customary tickets or synagogue dues and stay home.

If streaming doesn’t work because of your observance level or because you’re “Zoomed out,” you have options. Perhaps bake some honey cake, call up friends and family to catch up before the holiday, ask forgiveness, and wish them happy New Year. Then, pray alone or with your immediate family. Find some relevant books to read, take a hike in nature, etc. There are other ways to observe these holidays.

As a new mother, I explored this issue previously, when I had my twins and had no child care. Babies need what they need. They don’t care what day it is. I streamed some very good services and sermons while juggling twins through infancy, toddlerhood and preschool.

We’ve already observed a long series of holidays – many Shabbats, Passover and Shavuot – at home by now. Pre-pandemic, I found meaning in different ways: a summer Shabbat service, Shavuot ice cream, Simchat Torah dancing or sitting in my backyard sukkah.

Sometimes, just sitting still is the point. My twins are 9 now. They will “attend” services with us in our living room this year, just as we do on most Shabbats these days.

Watching my kids sing along at home as they set up Lego minyanim in preparation also has meaning. They debate where all their animals and robots should sit in their made-up congregation, directly in front of the iPad streaming services.

No one scenario has the market cornered on “meaning.” However, that Talmud page, Shabbat 129a, offers a window through which we can study how medical care changes and evolves. We no longer think bloodletting is a necessary procedure, but rather just a dangerous one. The underlying message about childbirth and health care is that the rabbis teach us to be lenient about any life-threatening situation.

We’ll learn more about this coronavirus as time passes. Meanwhile, while we need to acknowledge our feelings, we can’t let our personal upset be what’s important – that’s just selfish. I, too, miss being in the physical congregation space, but not enough to endanger a single immune-compromised or elderly person who might attend. Choosing a lenient position about how to fulfil our religious obligations in this dangerous time is key.

For some, it’s early to be dwelling on the fall holidays, but it’s not too soon to buy your “virtual services” ticket. Invest in your community’s future financial health and make a plan for how to make your observance special. Knowing we’ve prioritized pikuach nefesh first? That’s priceless.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

Posted on July 24, 2020July 22, 2020Author Joanne SeiffCategories Op-EdTags coronavirus, COVID-19, High Holidays, Judaism, lifestyle, pikuach nefesh
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