Dear Friends,
“You stand, this day, all of you, before your God…” (Deuteronomy 29:9) So commences our Torah portion this week, on the cusp of Rosh Hashanah.
Except, how about those who did not, or who do not, stand?
There are those of antiquity who could not stand, and those today who cannot physically stand. Of course, one could suggest that the Torah text bears a metaphorical meaning - that it does not necessarily imply physically standing erect on one’s feet, but one could feel as if one were standing before God even while sitting or reclining.
Either way, the Torah begs attention to those who are unable to physically function in the same manner.
We know that the present United States government is challenging the necessity, validity, and values of diversity, equity, and inclusion. And I would concur: every practice and value on which our nation is founded and which is added to our American canon merits scrutiny - from First Amendment freedoms to the pursuit of justice - and such is the task of being an American. We should not simply accept understandings and practice without review. It also is the Jewish way; the Talmudic rabbis questioned nearly every law to its most minute detail, and so should we.
Thus, the verse in our Torah today commands all to stand. If applied to American life, on the surface it may delimit or disbar some from full participation. Those who cannot stand must find some workaround. How would Texas Governor Greg Abbott expound on this verse, as he is confined to a wheelchair, if he were so commanded? How about similar Paralympic athletes?
Does one argue that the Torah verse only applies to those who are physically able, and those who are not able are exempt? Does Talmudic offer a metaphorical meaning of the “idea” of standing? Can one “stand” while seated? How about those of our TBJ community who rely on electric scooters for mobility? Does “stand” require one to stand? for ten seconds or ten minutes, thus limiting individuals who would need to rest?
And what is the cost to a person’s esteem or a community’s richness when - by design or by circumstance - some are excluded from full participation due to the capriciousness of capacity or physical abilities?
Yes, scrutinizing our texts and our values is a vital, regular exercise. Whether challenging Torah or American policy, thoughtful, rigorous, and open-minded confrontation with foundational values only enriches our community. Let’s do it!
Shabbat Shalom and Shanah Tovah,
Rabbi Douglas Kohn
“You stand, this day, all of you, before your God…” (Deuteronomy 29:9) So commences our Torah portion this week, on the cusp of Rosh Hashanah.
Except, how about those who did not, or who do not, stand?
There are those of antiquity who could not stand, and those today who cannot physically stand. Of course, one could suggest that the Torah text bears a metaphorical meaning - that it does not necessarily imply physically standing erect on one’s feet, but one could feel as if one were standing before God even while sitting or reclining.
Either way, the Torah begs attention to those who are unable to physically function in the same manner.
We know that the present United States government is challenging the necessity, validity, and values of diversity, equity, and inclusion. And I would concur: every practice and value on which our nation is founded and which is added to our American canon merits scrutiny - from First Amendment freedoms to the pursuit of justice - and such is the task of being an American. We should not simply accept understandings and practice without review. It also is the Jewish way; the Talmudic rabbis questioned nearly every law to its most minute detail, and so should we.
Thus, the verse in our Torah today commands all to stand. If applied to American life, on the surface it may delimit or disbar some from full participation. Those who cannot stand must find some workaround. How would Texas Governor Greg Abbott expound on this verse, as he is confined to a wheelchair, if he were so commanded? How about similar Paralympic athletes?
Does one argue that the Torah verse only applies to those who are physically able, and those who are not able are exempt? Does Talmudic offer a metaphorical meaning of the “idea” of standing? Can one “stand” while seated? How about those of our TBJ community who rely on electric scooters for mobility? Does “stand” require one to stand? for ten seconds or ten minutes, thus limiting individuals who would need to rest?
And what is the cost to a person’s esteem or a community’s richness when - by design or by circumstance - some are excluded from full participation due to the capriciousness of capacity or physical abilities?
Yes, scrutinizing our texts and our values is a vital, regular exercise. Whether challenging Torah or American policy, thoughtful, rigorous, and open-minded confrontation with foundational values only enriches our community. Let’s do it!
Shabbat Shalom and Shanah Tovah,
Rabbi Douglas Kohn
