“God has declared a state of moral emergency,” writes Rabbi David Kasher in his commentary on this week’s Torah portion.
Kasher points out that a command to care for the poor suddenly appears in the midst of a portion otherwise dedicated to ritual matters stressing holiday observances, and comments:
Mind you, everybody agrees that charity is good and just. Everybody recognizes that feeding the hungry is a wonderfully noble thing to do. But, they think, nobody can be forced to do it. And so, in time, nobody does it. People speak of poverty with eloquence and compassion, but nobody actually gives to the poor.
It is a situation reminiscent of words written by another great 20th-century rabbi, Abraham Joshua Heschel, in a telegram he sent to President Kennedy, in the midst of the civil rights movement of the 1960s:
I look forward to privilege of being present at meeting tomorrow at 4pm. Likelihood exists that Negro problem will be like the weather. Everybody talks about it but nobody does anything about it. Please demand of religious leaders personal involvement not just solemn declaration. We forfeit the right to worship God as long as we continue to humiliate Negroes. Church synagogues have failed. They must repent. Ask of religious leaders to call for national repentance and personal sacrifice. Let religious leaders donate one month’s salary toward fund for Negro housing and education. I propose that you Mr. President declare a state of moral emergency.
Everybody talks about it, but nobody does anything about it. Racism, like poverty, is one of those social ills we can condemn with our reason, but leave completely unattended by our laws. We build up a great society, so orderly and so civilized… but the most vulnerable are left to fend for themselves.
This is what the Meshech Chochmah was worried about when he warned of the savage beast that we could too easily become. That is why he believed that we needed God to help us turn charity from an option into an obligation. Heschel, too, saw religious faith as a force for compelling social action, and the worship of God as all bound up in the preservation of human dignity.
— R. David Kasher, “State of Grace”
Read the whole commentary at ParshaNUT
And we might also call to mind the way Algren closes the 1961 addendum to Chicago: City on the Make (discussed yesterday and “beyond 23”):
For the  essay made the assumption that, in times when the levers of power are held by those who have lost the will to act honestly, it is those who have been excluded from privileges of our society, and left only its horrors, who forge new levers by which to return honesty to us. The present revolution of a new generation of Negro men and women, now forcing the return of the American promise of dignity for all, sustains the assumption.
— Nelson Algren, Chicago: City on the Make, p.105
Thanks to Rabbi Alana Suskin for sharing the link above.
We counted 34 on the evening of May 7. Tonight, we count….
Making the Omer Count
from On the Road to Knowing: A Journey Away from Oppression
A key element in the journey from liberation to revelation is understanding the workings of oppression, and our part in them. We cannot work effectively to end what we do not comprehend.
So this year, moving from Passover to Shavuot, I commit to learning more about how oppression works and how liberation is accomplished. I invite others to join me:
Let’s work together, as we count the Omer, to make this Omer count.
Thoughts and sources welcome.
Share this graphic to encourage others to participate.
Aware that we are on a journey toward knowing God — from liberation to revelation — I undertake to know more today than I did yesterday about the workings of oppression.
I bless and count [full Hebrew blessings in feminine and masculine address]:
Blessed are You, God, Ruler/Spirit of the Universe, who has sanctified us with Your commandments and commanded us to count the Omer.
Today is thirty five days which are five weeks in the Omer.
[NOT of course, 4 weeks and 6 days, as erroneously noted in earlier version of this post. Sorry!]
Hayom chamishah ushloshim yom shehaym chamishah shavuot la-omer.
In the spirit of the Exodus, I pray for the release of all whose bodies and spirits remain captive, and pledge my own hands to help effect that liberation.
Parashat Emor (Levitucs 21:1-24:23)
וּבְקֻצְרְכֶם אֶת-קְצִיר אַרְצְכֶם, לֹא-תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ, וְלֶקֶט קְצִירְךָ, לֹא תְלַקֵּט; לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, אֲנִי יְהוָה אֱלֹהֵיכֶם.
And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest; thou shalt leave them for the poor, and for the stranger: I am the LORD your God.
— Leviticus 23:22, from old JPS at Mechon-Mamre