May 14, 2013
Cleveland kidnappings: We must be our brother’s keeper
It is not our place to judge the neighbors of Ariel Castro. We don’t know enough about the particular circumstances of those who lived near this man who allegedly held three women hostage for a decade to be able to judge whether things could have been different had they been paying closer attention. But a story like the one that developed in Cleveland over the past 10 years compels every one of us to ask the following questions: “Could such a thing have happened on my block? Do I have a Jewish ethical obligation to familiarize myself with my neighbors and their lives so that I can know if something is awry? Or is this degree of precautionary vigilance beyond the reasonable limits of ethical responsibility? And what of the revered Jewish principles of granting people the benefit of the doubt, and of not being reflexively suspicious of others?”
As I thought about these questions, I realized that it would be disingenuous and inaccurate to assert that Jewish law demands that we proactively sniff out trouble. The numerous mitzvot that require us to remediate or at least diminish the travail of suffering of others are all reactive in nature. We must visit the sick of whom we are aware, but have no specific obligation to seek the sick out. The same holds true for the mitzvah to ransom captives, to feed the indigent, to comfort the bereaved. We mustn’t stand idly by the blood of another. But this mitzvah, too, presumes that we have already become aware of the difficult circumstances that another is facing.
At the same time, though, in numerous different ways, the Jewish ethical tradition recognizes the stark reality that when we are purely responsive and not proactive, we will invariably drop many vulnerable individuals right between the proverbial cracks. Yes, it is necessary to be responsive to people in trouble, but necessary is not always the same as sufficient.
Three young women were kidnapped and held hostage in Cleveland for a decade. From left: Amanda Berry, Georgina DeJesus and Michelle Knight.
The most dramatic expression of this recognition comes in the form of a story told in Avot of Rabbi Nathan, a compilation of wisdom and teachings from the period of the Talmud. The story is that of the young Eliezer ben Hyrcanus, who is born into a wealthy, land-owning family but whose heart is captured by the voice of study that is emanating from the beit midrash of Rabbi Yochanan ben Zakai, the great master of that generation. Eliezer’s father, who foresees Eliezer’s future in conducting the affairs of the estate, is displeased by his son’s interest in study. The text relates what happens next:
One day, Eliezer announced, “I am going to learn Torah from Rabbi Yochanan ben Zakai.” Said his father to him, “You will eat not a morsel today until you plow an entire furrow.” Eliezer arose early, plowed the furrow, and set off. It is said that this occurred on a Friday and that he ate that night at the home of his father-in-law, but others say that he did not eat at all. Instead, he placed rocks in his mouth, and some say the excrement of cows. He took up residence in an inn, and came to study before Rabbi Yochanan ben Zakai. At some point Rabbi Yochanan noticed that a bad odor was emerging from Eliezer’s mouth. “My son, have you eaten at all?” the sage asked. Eliezer was silent. Rabbi Yochanan summoned the innkeeper and asked him, “Did you feed Eliezer?” “I thought that perhaps he had eaten with you,” the innkeeper replied. “And I thought he had eaten with you!” replied the sage. “Between me and you, we lost Eliezer in the middle!”
By the time anyone realized Eliezer was in trouble, it was late, almost too late. What was missing and what was needed was the initiative to inquire, to ask questions, to uncover the circumstances by which this young man had appeared in the beit midrash, and to be in position to help before the trouble began. Simply responding to need is necessary, but not always sufficient.
The value of being vigilant and proactive is also expressed by one of Rabbi Yochanan ben Zakai’s students who, when asked by his master, “What is the most important quality a person can have?” responded by saying, “That of being a good neighbor” (Pirkei Avot 2:13). He did not say “a good friend,” rather specifically a “good neighbor,” because it is the neighbor who is the set of eyes and ears able to detect even small changes in the daily routines of those immediately around him, and who can inquire and intervene at the first hint that something is amiss. And this very same value is almost certainly imbedded in the mitzvah to “love the other as yourself.” As is clear from its context, this mitzvah is intended to transcend the long list of response-type mitzvot that precedes it. It is the mitzvah to see and to feel broadly and expansively, including taking the time to wonder what that scream was that came from the house down the block.
And, yes, at the same time, we are to give others the benefit of the doubt and to avoid being reflexively suspicious. But halachah strenuously sweeps these — and all Torah laws — aside whenever there is even the possibility that human life is at stake.
I am the first to admit that I am not the neighbor I should be. And I can offer all the same excuses that so many of us can make. But in light of what has been revealed in Cleveland, it’s clear that our religious tradition would identify this particular moment as one when we are required to ask, “Could this have happened on my block”?
Suspected kidnapper Ariel Castro
Rav Yosef Kanefsky is senior rabbi at B’nai David-Judea (bnaidavid.com), a Modern Orthodox congregation in the Pico-Robertson neighborhood.
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