The Morning After

After shutting down much of the economy, society and religious activity in the wake of the Corona virus, we anxiously await that “morning after.” How will economic, social and spiritual life resume? Of course, Torah has a suggestion about how we reengage as a community.

After the sudden death of Aaron’s two oldest sons, Acharei Mot (after death), there was a period of isolation and mourning. Then Aaron returned to his priestly duties. He bathed thoroughly, he got dressed carefully, he performed his duties in a singular fashion, followed God’s rules, and he went about his life purposefully.

The chance that death could strike again must have haunted Aaron and others in the priestly clan. We too are worried about COVID-19. Eventually, we will venture out and return to our societal roles. Mostly we will be more careful:  wash often, don masks, maintain distance, follow the rules as if in holy pursuit.

The current approach to the pandemic has been subject to criticism.  On March 20, 2020, Dr. David Katz wrote in the New York Times: “I am deeply concerned that the social, economic and public health consequences of this near total meltdown of normal life — schools and businesses closed, gatherings banned — will be long-lasting and calamitous, possibly graver than the direct toll of the virus itself.” He continued: “I believe we may be ineffectively fighting the contagion even as we are causing economic collapse.”  His solution is “a pivot right now from trying to protect all people to focusing on the most vulnerable.” He concluded: “The path we are on may well lead to uncontained viral contagion and monumental collateral damage to our society and economy. A more surgical approach is what we need.”

While Dr. Katz’s position has been scrutinized from a scientific and political stance, there are also moral issues to be addressed. Jewish teaching contradictory to Dr. Katz’s op-ed is that every life is as precious as an entire universe (Sanhedrin 37a). Can we honor that principal even as we reenter and expose society to this illness and possible death? How do we heed Dr. Katz’s warnings as Jews who cherish every life as precious?

I believe that our moral response begins here: “all of Israel is responsible for one another” Kol Yisrael arevim zeh bazeh” (BT Sh’vuot 39a). Our obligation to each other is unlimited in scope and time. That reciprocal obligation runs between sick and healthy, young and old, powerful and downtrodden, Jews and non-Jews. Our moral duties go not only to protecting lives but also to the quality of lives for the entire community, now and in the future. There are competing principals in play.

From the Jewish perspective the covenantal relationship that gives rise to communitarianism often takes precedence over individual rights. Rashi wrote that the people Israel, as a collective, beats with one heart (not thirteen million hearts). The collective and interpersonal engagement is fundamental to Judaism. The Talmud teaches: O havruta o mituta: “give me fellowship, or give me death” (BT Ta’anit 23a).

And we stand (nitzavim) in this moment as representative of generations past and those to come. To the extent we don’t get this right, the children and their children will suffer the sins of their parents. Leviticus 26:29. 

In these principals, Dr. Katz’s op ed pieces does not stray far from Torah. 

Which view governs? The Talmud suggests both; Eilu v’eilu divrei Elohim chayim — “these and these are words of a living God.” How do we morally uphold a communitarian approach when the consequences are at odds with individual rights and protecting lives? In response, and most frustratingly, we have just one certainty; there is no absolute moral clarity. There is no single Jewish approach to reopening society during a pandemic.

I take direction in this moment from Aaron. He must have felt great uncertainty continuing the work of the priesthood after his two oldest sons were suddenly killed in that very line of work.  Aaron had to psychologically and theologically cede some measure of control to God’s providence, whether it seemed good or bad. And Aaron took precautions. He washed, he dressed carefully, and he followed rules as he reengaged with the world.

As we learn in “Pirkei Avot: It is not your responsibility to finish the work, but neither are you free to desist from it.” Those are our marching orders for this time of contagion. Be like Aaron: do not desist from the work but be careful as you reenter this world, and do so in holy pursuits.

Rabbi Evan J. Krame