Here’s an ethical issue and Jewish source response:
Case
Littletown is having a large problem. Apparently, the sewage from a company that used to be located outside the town’s borders (and has since closed its doors), has been leaking into the entire town. Cases of cancer and other diseases have become much more prevalent, and everyone is concerned. Meetings have been called to involve the local and federal governments, and everyone is being asked to put in time to help deal with this issue. Mr. and Mrs. Kayman, however, are both very busy with full time jobs and do not see the need to get involved. They have, in the past, been part of the Temple leadership and the rabbi has specifically asked them to put in their time, effort and ideas for this town problem. When their children ask them to get involved, they explain that their work and personal concerns take precedence over this problem, but the children do not accept their answer.
Answer
The question is whose needs take precedence in Judaism – the private needs of the individual or the needs of the community?
[a] Judaism certainly recognizes the rights and needs of the individual. According to the Midrash (Bereshit Rabbah 42:13), the very name “Hebrew” (ivri, from the root ayin, vet, reish, meaning “pass over” or “cross the bounds”) originally referred to Abraham, because he stood up and challenged his community. Mordechai, of the story of Purim, is called Yehudi – a Jew – according to some interpretations because he was an individualist (Midrash Esther Rabbah 4). However, the Jews’ role as part of the Jewish community is also a very basic principle in Judaism.
[b] According to the Talmud, (Sanhedrin 17b), a Jewish scholar may not live in a town unless an organized Jewish community exists. Jews should pray as a community because God cannot reject the prayers of a Jewish community (Berachot 8a). Every Jew, whether he or she wants to be or not, is part of the larger Jewish world community, as it says, “Kol Yisrael arevim zeh l’zeh” – “Every Jew is connected to every other Jew” (Sanhedrin 27b).
[c] One Talmudic passage shows both the importance of the individual and that of the community. When the Talmud asks why only one human being was originally created, and not many people, several responses are given. One answer is that unlike coins, where each is an exact duplicate of the original mint, God made each person with features merely similar to those of the original human being. Each person has different and unique traits. This demonstrates that we are part of the community of human beings (we share similar features and ancestors), but we remain individuals.
[d] When a person is sitting shiva, it is forbidden for that person to learn Torah. Torah learning is considered joyous. However, if the community needs this person to teach Torah, he or she is permitted to do so, since the needs of the community override those of the individual (Shulchan Aruch, Yoreh Deah 384:1).
Thus, it seems that the Kayman children are correct, and their parents should help with the community problems even if they have to sacrifice some of their own needs. The Talmud (Berachot 49b) admonishes anyone who disassociates him/herself from the community “Al tifrosh min ha-tzibur.” In fact, the Talmud (Bava Metzia 91a) speaks about community leaders mentioned at the beginning of the Book of Ruth, who were expected to help their community’s needs during a time of famine. However, they abdicated their responsibility and moved to the non-Jewish country of Moav. Shortly thereafter they died as a punishment for their actions. Based on this, Maimonides (Hilchot Teshuvah 3:11) states that he who abandons his or her community in time of need, loses his or her entire share in the World to Come, even if no specific sin was committed.
Joel Grishaver, “You Be the Judge 2”, pgs. 19-21
Used with permission from Joel Grishaver
